in the beginning
names
and called
in the desert
words
yeahoshua
judges
shmual a
shmual b
kings a
kings b
yeshuayeaho
yeremiyeaho
yexhecqial
hoshea
yoal
amos
obadiyeah
yonah
mikah
naxhum
xhabaquq
zefaniyeah
xhagai
cekariyeah
malakhi
praises
proverbs
aiyob
song of songs
rut
how
communer
ester
danial
ecra
nexhemiyeah
words of the days a
words of the days b
to the romans
to the corinthians a
to the corinthians b
to the galatians
to the ephesians
to the phillipians
to the colossians
to the thessalonians a
to the thessalonians b
to timothy
to timothy
to titus
to philemon
to the hebrews
by yaqob
by peter a
by peter b
by yeahoxhanan a
by yeahoxhanan b
by yeahoxhanan c
by yeahudas
yeahoshua sink-swim-chat according to matityeaho
yeahoshua sink-swim-chat according to mark
yeahoshua sink-swim-chat according to luke
acts of the emissaries
yeahoshua sink-swim-chat according to yeahoxhanan
revelation of yeahoshua sink-swim-chat
in the beginning
1
when theory began to create the namespaces and the land,
the land was energy and entropy. darkness was on the surface of the deep and theory's breathwind was hovering over the surface of the waters.
theory said, let there be light, and there was light.
theory saw the light, and saw that it was good. theory differentiated the light from the darkness.
theory called the light day, and the darkness he called night. there was evening and there was morning, the first day.
theory said, let there be an expanse in the middle of the waters, and let it divide the waters from the waters.
theory made the expanse, and differentiated the waters which were under the expanse from the waters which were above the expanse; and it was so.
theory called the expanse namespaces. there was evening and there was morning, a second day.
theory said, let the waters under the namespaces be gathered together to one place, and let the dry appear; and it was so.
theory called the dry land, and the gathering together of the waters he called seas. theory saw that it was good.
theory said, let the land yield grass, herbs yielding seeds, and fruit trees bearing fruit after their kind, with their seeds in it, on the land; and it was so.
the land let grass emerge, herbs yielding seed after their kind, and trees bearing fruit, with their seeds in it, after their kind; and theory saw that it was good.
there was evening and there was morning, a third day.
theory said, let there be lights in the expanse of the namespaces to distinguish the day from the night; and let them be for signs to mark seasons, days, and years;
and let them be for lights in the expanse of the namespaces to give light on the land; and it was so.
theory made the two great lights: the greater light to rule the day, and the lesser light to rule the night. he also made the stars.
theory set them in the expanse of the namespaces to give light to the land,
and to rule over the day and over the night, and to distinguish the light from the darkness. theory saw that it was good.
there was evening and there was morning, a fourth day.
theory said, let the waters teem with teeming of living creatures, and let birds fly above the land in the open expanse of the namespaces.
theory created the large sea creatures and every living creature that moves, with which the waters teemed, after their kind, and every winged bird after its kind. theory saw that it was good.
theory blessed them, saying, be fruitful, and become many, and fill the waters in the seas, and let birds become many on the land.
there was evening and there was morning, a fifth day.
theory said, let the land emerge living creatures after their kind, livestock, creeping things, and animals of the land after their kind; and it was so.
theory made the animals of the land after their kind, and the livestock after their kind, and everything that creeps on the ground after its kind. theory saw that it was good.
theory said, let's make man in our image, after our likeness. let them have dominion over the fish of the sea, and over the birds of the namespaces, and over the livestock, and over all the land, and over every creeping thing that creeps on the land.
theory created man in his own image. in theory's image he created him; male and female he created them.
theory blessed them. theory said to them, be fruitful, become many, fill the land, and lamb-subdue it. go down in the fish of the sea, and in the birds of the namespaces, and in every living thing that moves on the land.
theory said, behold, i have given you every herb yielding seed, which is on the surface of all the land, and every tree, which bears fruit yielding seed. it will be your food.
to every animal of the land, and to every bird of the namespaces, and to everything that creeps on the land, in which there is life, i have given every green herb for food; and it was so.
theory saw everything that he had made, and, behold, it was very good. there was evening and there was morning, a sixth day.
2
the namespaces, the land, and all their troop were finished.
on the seventh day theory finished his work which he had done; and he settled on the seventh day from all his work which he had done.
theory blessed the seventh day, and made it dedicated, because he settled in it from all his work of creation which he had done.
this is the history of the generations of the namespaces and of the land when they were created, in the day that yeahoh-vowelconsonant theory made the land and the namespaces.
no plant of the field was yet in the land, and no herb of the field had yet sprung up; for yeahoh-vowelconsonant theory had not let it rain on the land. there was not a man to work the ground,
but a mist upped from the land, and watered the whole surface of the ground.
yeahoh-vowelconsonant theory developed man from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living person.
yeahoh-vowelconsonant theory planted a garden eastward, in eden, and there he put the man whom he had formed.
out of the ground yeahoh-vowelconsonant theory made every tree to grow that is pleasant to the sight, and good for food, including the tree of life in the middle of the garden and the tree of the knowledge of good and fracture.
a river went out of eden to water the garden; and from there it was parted, and became the source of four rivers.
the name of the first is pishon: it flows through the whole land of xhavilah, where there is gold;
and the gold of that land is good. bdellium and onyx stone are also there.
the name of the second river is gixhon. it is the same river that flows through the whole land of kush.
the name of the third river is xhideqel. this is the one which flows in front of assyria. the fourth river is the euphrates.
yeahoh-vowelconsonant theory took the man, and rested him into the garden of eden to work her and keep her.
yeahoh-vowelconsonant theory mitzva'ed the man, saying, you may freely eat of every tree of the garden;
but you shall not eat of the tree of the knowledge of good and fracture; for in the day that you eat of it, you will surely die.
yeahoh-vowelconsonant theory said, it is not good for the man to be alone. i will make him a helper as his counterpoint.
out of the ground yeahoh-vowelconsonant theory developed every animal of the field, and every bird of the namespaces, and let them come to the man to see what he would call them. whatever the man called every living creature became its name.
the man gave names to all livestock, and to the birds of the namespaces, and to every animal of the field; but for man there was not found a helper comparable to him.
yeahoh-vowelconsonant theory let the man fall into a deep sleep. as the man slept, he took one of his sides, and closed up the flesh in its place.
yeahoh-vowelconsonant theory built a woman from the side which he had taken from the man, and let her come to the man.
the man said, this is now bone of my bones, and flesh of my flesh. she will be called ‘woman,' because she was taken out of man.
therefore a man will leave his father and his mother, and will join with his wife, and they will be one flesh.
the man and his wife were both naked, and they were not ashamed.
3
now the serpent was more subtle than any animal of the field which yeahoh-vowelconsonant theory had made. he said to the woman, has theory really said, ‘you shall not eat of any tree of the garden'?
the woman said to the serpent, we may eat fruit from the trees of the garden,
but not the fruit of the tree which is in the middle of the garden. theory has said, ‘you shall not eat of it. you shall not touch it, lest you die.'
the serpent said to the woman, you won't really die,
for theory knows that in the day you eat it, your eyes will be opened, and you will be like theory, knowing good and fracture.
when the woman saw that the tree was good for food, and that it was a craving to the eyes, and that the tree was to be desired to make one wise, she took some of its fruit, and ate. then she gave some to her husband with her, and he ate it, too.
their eyes were opened, and they both knew that they were naked. they sewed fig leaves together, and made coverings for themselves.
they heard yeahoh-vowelconsonant theory's voice walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of yeahoh-vowelconsonant theory amongst the trees of the garden.
yeahoh-vowelconsonant theory called to the man, and said to him, where are you?
the man said, i heard your voice in the garden, and i was afraid, because i was naked; so i hid myself.
theory said, who told you that you were naked? have you eaten from the tree that i mitzva'ed you not to eat from?
the man said, the woman whom you gave to be with me, she gave me fruit from the tree, and i ate it.
yeahoh-vowelconsonant theory said to the woman, what have you done? the woman said, the serpent deceived me, and i ate.
yeahoh-vowelconsonant theory said to the serpent, because you have done this, you are cursed above all livestock, and above every animal of the field. you shall go on your belly and you shall eat dust all the days of your life.
i will put hostility between you and the woman, and between your seed and her seed. he will bruise your head, and you will bruise his heel.
to the woman he said, i will much let your pain in childbirth be much. you will bear children in pain. your passion will be towards your husband, and he will rule in you.
to adam he said, because you have listened to your wife's voice, and have eaten from the tree, about which i mitzva'ed you, saying, ‘you shall not eat of it,' the ground is cursed for your sake. you will eat from it with much labour all the days of your life.
it will yield thorns and thistles to you; and you will eat the herb of the field.
you will eat bread by the sweat of your face until you return to the ground, for you were taken out of it. for you are dust, and you shall return to dust.
the man called his wife eve because she would be the mother of all the living.
yeahoh-vowelconsonant theory made garments of animal skins for adam and for his wife, and clothed them.
yeahoh-vowelconsonant theory said, behold, the man has become like one of us, knowing good and fracture. now, lest he reach out his hand, and also take of the tree of life, and eat, and live to world—
therefore yeahoh-vowelconsonant theory sent him out from the garden of eden, to work the ground from which he was taken.
so he drove out the man; and he placed kherubim at the east of the garden of eden, and a flaming sword which turned every way, to guard the way to the tree of life.
4
the man knew eve his wife. she conceived, and gave birth to qain, and said, i have gotten a man with yeahoh-vowelconsonant's help.
again she gave birth, to qain's brother hevel. hevel was a keeper of sheep, but qain was a worker of the ground.
as time passed, qain let a rester come to yeahoh-vowelconsonant from the fruit of the ground.
hevel also let come some of the firstborn of his flock and of its fat. yeahoh-vowelconsonant respected hevel and his rester,
but he didn't stick with qain and his rester. qain was very angry, and the expression on his face fell.
yeahoh-vowelconsonant said to qain, why are you angry? why has the expression of your face fallen?
if you do well, won't it be lifted up? if you don't do well, miss crouches at the door. and towards you is its passion, but you are to rule in it.
qain said to hevel, his brother, let's go into the field. while they were in the field, qain rose up against hevel, his brother, and killed him.
yeahoh-vowelconsonant said to qain, where is hevel, your brother? he said, i don't know. am i my brother's keeper?
yeahoh-vowelconsonant said, what have you done? the voice of your brother's blood cries to me from the ground.
now you are cursed because of the ground, which has opened its mouth to receive your brother's blood from your hand.
from now on, when you work the ground, it won't yield its strength to you. you will be a fugitive and a wanderer in the land.
qain said to yeahoh-vowelconsonant, my punishment is greater than i can bear.
behold, you have driven me out today from the surface of the ground. i will be hidden from your face, and i will be a fugitive and a wanderer in the land. whoever finds me will kill me.
yeahoh-vowelconsonant said to him, therefore whoever slays qain, vengeance will be taken on him sevenfold. yeahoh-vowelconsonant appointed a sign for qain, so that anyone finding him would not strike him.
qain left yeahoh-vowelconsonant's presence, and lived in the land of nod, east of eden.
qain knew his wife. she conceived, and gave birth to xhanokh. he built a city, and named the city after the name of his son, xhanokh.
irad was born to xhanokh. irad became the father of mexhuyeal. mexhuyeal became the father of metusheal. metusheal became the father of lamekh.
lamekh took two wives: the name of the first one was adah, and the name of the second one was zilah.
adah gave birth to yabal, who was the father of those who dwell in tents and have livestock.
his brother's name was yubal, who was the father of all who handle the violin and pipe.
zilah also gave birth to tubal qain, the forger of every cutting instrument of bronze and iron. tubal qain's sister was naamah.
lamekh said to his wives, adah and zilah, hear my voice. you wives of lamekh, listen to my speech, for i have slain a man for wounding me, and a child for bruising me.
if qain will be avenged seven times, truly lamekh seventy-seven times.
adam knew his wife again. she gave birth to a son, and named him shet, saying, for theory has given me another child instead of hevel, for qain killed him.
a son was also born to shet, and he named him enosh. at that time men began to call on yeahoh-vowelconsonant's name.
5
this is the book of the generations of adam. in the day that theory created man, he made him in theory's likeness.
he created them male and female, and blessed them. on the day they were created, he named them adam.
adam lived one hundred and thirty years, and became the father of a son in his own likeness, after his image, and named him shet.
the days of adam after he became the father of shet were eight hundred years, and he became the father of other sons and daughters.
all the days that adam lived were nine hundred and thirty years, then he died.
shet lived one hundred and five years, then became the father of enosh.
shet lived after he became the father of enosh eight hundred and seven years, and became the father of other sons and daughters.
all of the days of shet were nine hundred and twelve years, then he died.
enosh lived ninety years, and became the father of qenan.
enosh lived after he became the father of qenan eight hundred and fifteen years, and became the father of other sons and daughters.
all of the days of enosh were nine hundred and five years, then he died.
qenan lived seventy years, then became the father of mahalalal.
qenan lived after he became the father of mahalalal eight hundred and forty years, and became the father of other sons and daughters
and all of the days of qenan were nine hundred and ten years, then he died.
mahalalal lived sixty-five years, then became the father of yared.
mahalalal lived after he became the father of yared eight hundred and thirty years, and became the father of other sons and daughters.
all of the days of mahalalal were eight hundred and ninety-five years, then he died.
yared lived one hundred and sixty-two years, then became the father of xhanokh.
yared lived after he became the father of xhanokh eight hundred years, and became the father of other sons and daughters.
all of the days of yared were nine hundred and sixty-two years, then he died.
xhanokh lived sixty-five years, then became the father of metushelaxh.
after metushelaxh's birth, xhanokh walked with theory for three hundred years, and became the father of more sons and daughters.
all the days of xhanokh were three hundred and sixty-five years.
xhanokh walked with theory, and he was not found, for theory took him.
metushelaxh lived one hundred and eighty-seven years, then became the father of lamekh.
metushelaxh lived after he became the father of lamekh seven hundred and eighty-two years, and became the father of other sons and daughters.
all the days of metushelaxh were nine hundred and sixty-nine years, then he died.
lamekh lived one hundred and eighty-two years, then became the father of a son.
he named him noaxh, saying, this one will rest us in our work and in the toil of our hands, from the ground which yeahoh-vowelconsonant has cursed.
lamekh lived after he became the father of noaxh five hundred and ninety-five years, and became the father of other sons and daughters.
all the days of lamekh were seven hundred and seventy-seven years, then he died.
noaxh was five hundred years old, then noaxh became the father of shem, xham, and yafet.
6
when men began to become many on the surface of the ground, and daughters were born to them,
theory's sons saw that men's daughters were beautiful, and they took any that they wanted for themselves as wives.
yeahoh-vowelconsonant said, my breathwind will not strive with man to world, because he also is flesh; so his days will be one hundred and twenty years.
the nefilim were in the land in those days, and also after that, when theory's sons came in to men's daughters and had children with them. those were the hero men who were of old, men of name.
yeahoh-vowelconsonant saw that the fracture of man was great in the land, and that every imagination of the thoughts of man's heart was continually only fracture.
yeahoh-vowelconsonant was sorry that he had made man on the land, and it grieved him in his heart.
yeahoh-vowelconsonant said, i will destroy man whom i have created from the surface of the ground—man, along with animals, creeping things, and birds of the namespaces—for i am sorry that i have made them.
but noaxh found favour in yeahoh-vowelconsonant's eyes.
this is the history of the generations of noaxh: noaxh was a right man, blameless amongst the people of his time. noaxh walked with theory.
noaxh became the father of three sons: shem, xham, and yafet.
the land was corrupt before theory, and the land was filled with violence.
theory saw the land, and saw that she was corrupt, for all flesh had corrupted their way on the land.
theory said to noaxh, i will bring an end to all flesh, for the land is filled with violence through them. behold, i will destroy them and the land.
make a ship of gopher wood. you shall make rooms in the ship, and shall seal it inside and outside with pitch.
this is how you shall make it. the length of the ship shall be three hundred cubits, its width fifty cubits, and its height thirty cubits.
you shall make a roof in the ship, and you shall finish it to a cubit upward. you shall set the door of the ship in its side. you shall make it with lower, second, and third levels.
i, even i, will bring the flood of waters on this land, to destroy all flesh having the breath of life from under the namespaces. everything that is in the land will die.
but i will establish my covenant with you. you shall come into the ship, you, your sons, your wife, and your sons' wives with you.
of every living thing of all flesh, you shall bring two of every sort into the ship, to keep them alive with you. they shall be male and female.
of the birds after their kind, of the livestock after their kind, of every creeping thing of the ground after its kind, two of every sort will come to you, to keep them alive.
take with you some of all food that is eaten, and gather it to yourself; and it will be for food for you, and for them.
thus noaxh did. he did all that theory mitzva'ed him.
7
yeahoh-vowelconsonant said to noaxh, come with all of your household into the ship, for i have seen your being right before me in this generation.
you shall take seven pairs of every clean animal with you, the male and his female. of the animals that are not clean, take two, the male and his female.
also of the birds of the namespaces, seven and seven, male and female, to keep seed alive on the surface of all the land.
in seven days, i will let it rain on the land for forty days and forty nights. i will destroy every living thing that i have made from the surface of the ground.
noaxh did everything that yeahoh-vowelconsonant mitzva'ed him.
noaxh was six hundred years old when the flood of waters were on the land.
noaxh went into the ship with his sons, his wife, and his sons' wives, because of the floodwaters.
clean animals, unclean animals, birds, and everything that creeps on the ground
went by pairs to noaxh into the ship, male and female, as theory mitzva'ed noaxh.
after the seven days, the floodwaters were on the land.
in the six hundredth year of noaxh's life, in the second month, on the seventeenth day of the month, on that day all the fountains of the great deep burst open, and the namespaces's windows opened.
it rained on the land forty days and forty nights.
in the same day noaxh, and shem, xham, and yafet—the sons of noaxh—and noaxh's wife and the three wives of his sons with them, came into the ship—
they, and every animal after its kind, all the livestock after their kind, every creeping thing that creeps on the land after its kind, and every bird after its kind, every bird of every sort.
pairs from all flesh with the breath of life in them went into the ship to noaxh.
those who went in, went in male and female of all flesh, as theory mitzva'ed him; then yeahoh-vowelconsonant shut him in.
the flood was forty days on the land. the waters increased, and lifted up the ship, and it was lifted up above the land.
the waters rose, and increased greatly on the land; and the ship floated on the surface of the waters.
the waters rose very high on the land. all the high mountains that were under the whole namespaces were covered.
the waters rose fifteen cubits higher, and the mountains were covered.
all flesh died that moved on the land, including birds, livestock, animals, every teeming thing that teems on the land, and every man.
all on the dry land, in whose nostrils was the breath of the breathwind of life, died.
every living thing was destroyed that was on the surface of the ground, including man, livestock, creeping things, and birds of the namespaces. they were destroyed from the land. only noaxh was left, and those who were with him in the ship.
the waters flooded the land one hundred and fifty days.
8
theory remembered noaxh, all the animals, and all the livestock that were with him in the ship; and theory made a wind pass over the land. the waters subsided.
the deep's fountains and the namespaces's windows were also stopped, and the rain from the namespaces was restrained.
the waters continually receded from the land. after the end of one hundred and fifty days the waters receded.
the ship rested in the seventh month, on the seventeenth day of the month, on ararat's mountains.
the waters receded continually until the tenth month. in the tenth month, on the first day of the month, the tops of the mountains were visible.
at the end of forty days, noaxh opened the window of the ship which he had made,
and he sent out a raven. it went back and forth, until the waters were dried up from the land.
he himself sent out a dove to see if the waters were abated from the surface of the ground,
but the dove found no place to rest her foot, and she returned into the ship to him, for the waters were on the surface of the whole land. he put out his hand, and took her, and let her come to him into the ship.
he waited yet another seven days; and again he sent the dove out of the ship.
the dove came back to him at evening and, behold, in her mouth was a freshly plucked olive leaf. so noaxh knew that the waters were abated from the land.
he waited yet another seven days, and sent out the dove; and she didn't return to him any more.
in the six hundred and first year, in the first month, the first day of the month, the waters were dried up from the land. noaxh removed the covering of the ship, and looked. he saw that the surface of the ground was dry.
in the second month, on the twenty-seventh day of the month, the land was dry.
theory spoke to noaxh, saying,
go out of the ship, you, your wife, your sons, and your sons' wives with you.
bring out with you every living thing that is with you of all flesh, including birds, livestock, and every creeping thing that creeps on the land, that they may teem in the land, and be fruitful, and become many on the land.
noaxh went out, with his sons, his wife, and his sons' wives with him.
every animal, every creeping thing, and every bird, whatever moves on the land, after their families, went out of the ship.
noaxh built a slaughter-place to yeahoh-vowelconsonant, and took of every clean animal, and of every clean bird, and upped onups on the slaughter-place.
yeahoh-vowelconsonant smelled the pleasant aroma. yeahoh-vowelconsonant said in his heart, i will not again curse the ground any more for man's sake because the imagination of man's heart is fracture from his youth. i will never again strike every living thing, as i have done.
while the land remains, seed time and harvest, and cold and heat, and summer and winter, and day and night will not settle.
9
theory blessed noaxh and his sons, and said to them, be fruitful, become many, and fill the land.
the respect of you and the dread of you will be on every animal of the land, and on every bird of the namespaces. everything that moves along the ground, and all the fish of the sea, are given into your hand.
every moving thing that lives will be food for you. as i gave you the green herb, i have given everything to you.
but flesh with its life, that is, its blood, you shall not eat.
i will surely require accounting for your life's blood. at the hand of every animal i will require it. at the hand of man, even at the hand of every man's brother, i will require the life of man.
whoever sheds man's blood, his blood will be shed by man, for theory made man in his own image.
be fruitful and become many. teem in the land, and become many in her.
theory spoke to noaxh and to his sons with him, saying,
as for me, behold, i establish my covenant with you, and with your seed after you,
and with every living creature that is with you: the birds, the livestock, and every animal of the land with you, of all that go out of the ship, even every animal of the land.
i will establish my covenant with you: all flesh will not be cut off any more by the waters of the flood. there will never again be a flood to destroy the land.
theory said, this is the token of the covenant which i make between me and you and every living creature that is with you, for world generations:
i set my rainbow in the cloud, and it will be a sign of a covenant between me and the land.
when i bring a cloud over the land, that the rainbow will be seen in the cloud,
i will remember my covenant, which is between me and you and every living creature of all flesh, and the waters will no more become a flood to destroy all flesh.
the rainbow will be in the cloud. i will look at it, that i may remember the world covenant between theory and every living creature of all flesh that is on the land.
theory said to noaxh, this is the token of the covenant which i have established between me and all flesh that is on the land.
the sons of noaxh who went out from the ship were shem, xham, and yafet. xham is the father of kanaan.
these three were the sons of noaxh, and from these the whole land was populated.
noaxh began to be a farmer, and planted a vineyard.
he drank of the wine and got drunk. he was uncovered within his tent.
xham, the father of kanaan, saw the nakedness of his father, and told his two brothers outside.
shem and yafet took a garment, and laid it on both their shoulders, went in backwards, and covered the nakedness of their father. their faces were backwards, and they didn't see their father's nakedness.
noaxh awoke from his wine, and knew what his youngest son had done to him.
he said, kanaan is cursed. he will be a worker of workers to his brothers.
he said, blessed be yeahoh-vowelconsonant, the theory of shem. let kanaan be his worker.
may theory enlarge yafet. let him dwell in the tents of shem. let kanaan be his worker.
noaxh lived three hundred and fifty years after the flood.
all the days of noaxh were nine hundred and fifty years, and then he died.
10
now this is the history of the generations of the sons of noaxh and of shem, xham, and yafet. sons were born to them after the flood.
the sons of yafet were: gomer, magog, madai, yavan, tubal, meshekh, and tiras.
the sons of gomer were: ashkenac, rifat, and togarmah.
the sons of yavan were: alishah, tarshish, kitim, and dodanim.
of these were the islands of the nations split in their lands, everyone after his language, after their families, in their nations.
the sons of xham were: kush, mizraim, put, and kanaan.
the sons of kush were: seba, xhavilah, sabtah, raamah, and sabteka. the sons of raamah were: sheba and dedan.
kush became the father of nimrod. he began to hero in the land.
he was a hero hunter before yeahoh-vowelconsonant. therefore it is said, like nimrod, a hero hunter before yeahoh-vowelconsonant.
the beginning of his kingdom was babel, erekh, akad, and kalneh, in the land of shinar.
out of that land he went into assyria, and built nineveh, rexhobot ir, kalaxh,
and resen between nineveh and the great city kalaxh.
mizraim became the father of ludim, anamim, lehabim, naftuxhim,
patrusim, kasluxhim (which the philistines descended from), and kaftorim.
kanaan became the father of zidon (his firstborn), xhet,
the yebusis, the amoris, the girgashis,
the xhivis, the arqis, the sinis,
the arvadis, the zemaris, and the xhamatis. afterward the families of the kanaanis were spread abroad.
the border of the kanaanis was from zidon—as you go towards gerar—to gaca—as you go towards sodom, gomorrah, admah, and zeboiim—to lasha.
these are the sons of xham, after their families, according to their languages, in their lands and their nations.
children were also born to shem (the elder brother of yafet), the father of all the children of eber.
the sons of shem were: elam, asshur, arpakhshad, lud, and aram.
the sons of aram were: uz, hul, geter, and mash.
arpakhshad became the father of shelaxh. shelaxh became the father of eber.
to eber were born two sons. the name of the one was peleg, for in his days the land was divided. his brother's name was yoqtan.
yoqtan became the father of almodad, shelef, xhazarmavet, yeraxh,
hadoram, ucal, diqlah,
obal, abimael, sheba,
ofir, xhavilah, and yobab. all these were the sons of yoqtan.
their dwelling extended from mesha, as you go towards sefar, the mountain of the east.
these are the sons of shem, by their families, according to their languages, lands, and nations.
these are the families of the sons of noaxh, by their generations, according to their nations. the nations split from these in the land after the flood.
11
the whole land was of one language and of one words.
as they travelled east, they found a plain in the land of shinar, and they lived there.
they said to one another, come, let's make bricks, and burn them thoroughly. they had brick for stone, and they used tar for mortar.
they said, come, let's build ourselves a city, and a tower whose top reaches to the namespaces, and let's make a name for ourselves, lest we be scattered abroad on the surface of the whole land.
yeahoh-vowelconsonant came down to see the city and the tower, which the children of men built.
yeahoh-vowelconsonant said, behold, they are one people, and they all have one language, and this is what they begin to do. now nothing will be withheld from them, which they intend to do.
come, let's go down, and there confuse their language, that they may not understand one another's speech.
so yeahoh-vowelconsonant scattered them abroad from there on the surface of all the land. they stopped building the city.
therefore its name was called babel, because there yeahoh-vowelconsonant confused the language of all the land. from there, yeahoh-vowelconsonant scattered them abroad on the surface of all the land.
this is the history of the generations of shem: shem was one hundred years old when he became the father of arpakhshad two years after the flood.
shem lived five hundred years after he became the father of arpakhshad, and became the father of more sons and daughters.
arpakhshad lived thirty-five years and became the father of shelaxh.
arpakhshad lived four hundred and three years after he became the father of shelaxh, and became the father of more sons and daughters.
shelaxh lived thirty years, and became the father of eber.
shelaxh lived four hundred and three years after he became the father of eber, and became the father of more sons and daughters.
eber lived thirty-four years, and became the father of peleg.
eber lived four hundred and thirty years after he became the father of peleg, and became the father of more sons and daughters.
peleg lived thirty years, and became the father of reu.
peleg lived two hundred and nine years after he became the father of reu, and became the father of more sons and daughters.
reu lived thirty-two years, and became the father of serug.
reu lived two hundred and seven years after he became the father of serug, and became the father of more sons and daughters.
serug lived thirty years, and became the father of naxhor.
serug lived two hundred years after he became the father of naxhor, and became the father of more sons and daughters.
naxhor lived twenty-nine years, and became the father of teraxh.
naxhor lived one hundred and nineteen years after he became the father of teraxh, and became the father of more sons and daughters.
teraxh lived seventy years, and became the father of abram, naxhor, and xharan.
now this is the history of the generations of teraxh. teraxh became the father of abram, naxhor, and xharan. xharan became the father of lot.
xharan died in the land of his birth, in ur of the khaldees, while his father teraxh was still alive.
abram and naxhor married wives. the name of abram's wife was sarai, and the name of naxhor's wife was milkah, the daughter of xharan, who was also the father of yiskah.
sarai was barren. she had no child.
teraxh took abram his son, lot the son of xharan, his son's son, and sarai his daughter-in-law, his son abram's wife. they went from ur of the khaldees, to go into the land of kanaan. they came to xharan and lived there.
the days of teraxh were two hundred and five years. teraxh died in xharan.
12
now yeahoh-vowelconsonant said to abram, go you from your land, and from your relatives, and from your father's house, to the land that i will let you see.
i will make of you a great nation. i will bless you and make your name great. you will be a blessing.
i will bless those who bless you, and i will curse him who treats you with contempt. all the families of the land will be blessed through you.
so abram went, as yeahoh-vowelconsonant had told him. lot went with him. abram was seventy-five years old when he emerged from xharan.
abram took sarai his wife, lot his brother's son, all their acquisitions that they had gathered, and the people whom they had acquired in xharan, and they went to go into the land of kanaan. they came to the land of kanaan.
abram passed through the land to the place of shekhem, to the oak of moreh. at that time, kanaanis were in the land.
yeahoh-vowelconsonant appeared to abram and said, i will give this land to your seed. he built a slaughter-place there to yeahoh-vowelconsonant, who had appeared to him.
he left from there to go to the mountain on the east of beit-al and pitched his tent, having beit-al on the west, and ai on the east. there he built a slaughter-place to yeahoh-vowelconsonant and called on yeahoh-vowelconsonant's name.
abram travelled, still going on towards the south.
there was a famine in the land. abram went down into egypt to live as a foreigner there, for the famine was severe in the land.
when he had neared to come into egypt, he said to sarai his wife, see now, i know that you are a beautiful woman to look at.
it will happen that when the egyptians see you, they will say, ‘this is his wife.' they will kill me, but they will save you alive.
please say that you are my sister, that it may be well with me for your sake, and that my self may live because of you.
when abram had come into egypt, egyptians saw that the woman was very beautiful.
the princes of fuhrero saw her, and praised her to fuhrero; and the woman was taken into fuhrero's house.
he dealt well with abram for her sake. he had sheep, cattle, male donkeys, workers, female servants, female donkeys, and camels.
yeahoh-vowelconsonant touched fuhrero and his house with great touches because of sarai, abram's wife.
fuhrero called abram and said, what is this that you have done to me? why didn't you tell me that she was your wife?
why did you say, ‘she is my sister,' so that i took her to be my wife? now therefore, see your wife, take her, and go your way.
fuhrero mitzva'ed men concerning him, and they escorted him away with his wife and all that he had.
13
abram went up out of egypt—he, his wife, all that he had, and lot with him—into the south.
abram was very rich in livestock, in silver, and in gold.
he went on his journeys from the south as far as beit-al, to the place where his tent had been at the beginning, between beit-al and ai,
to the place of the slaughter-place, which he had made there at the first. there abram called on yeahoh-vowelconsonant's name.
lot also, who went with abram, had flocks, herds, and tents.
the land was not able to bear them, that they might settle together; for their acquisitions were so great that they couldn't settle together.
there was strife between the herdsmen of abram's livestock and the herdsmen of lot's livestock. the kanaanis and the pericis lived in the land at that time.
abram said to lot, please, let there be no strife between you and me, and between your herdsmen and my herdsmen; for we are relatives.
isn't the whole land before you? please separate yourself from me. if you go to the left hand, then i will go to the right. or if you go to the right hand, then i will go to the left.
lot lifted up his eyes, and saw all the plain of the yordan, that it was well-watered everywhere, before yeahoh-vowelconsonant destroyed sodom and gomorrah, like the garden of yeahoh-vowelconsonant, like the land of egypt, as you go to zoar.
so lot chose the plain of the yordan for himself. lot travelled east, and they separated themselves from one other.
abram lived in the land of kanaan, and lot lived in the cities of the plain, and moved his tent as far as sodom.
now the men of sodom were exceedingly fracture and missers against yeahoh-vowelconsonant.
yeahoh-vowelconsonant said to abram, after lot was separated from him, now, lift up your eyes, and look from the place where you are, northward and southward and eastward and westward,
for i will give all the land which you see to you and to your seed until world.
i will make your seed as the dust of the land, so that if a man can count the dust of the land, then your seed may also be counted.
arise, walk through the land in her length and in her width; for i will give her to you.
abram moved his tent, and came and lived by the oaks of mamre, which are in xhebron, and built a slaughter-place there to yeahoh-vowelconsonant.
14
in the days of amrafel, king of shinar; ariokh, king of alasar; khedorlaomer, king of elam; and tidal, king of goiim,
they made war with bera, king of sodom; birsha, king of gomorrah; shinab, king of admah; shemeber, king of zeboiim; and the king of bela (also called zoar).
all these joined together in the valley of siddim (also called the salt sea).
they worked for khedorlaomer for twelve years, and in the thirteenth year they rebelled.
in the fourteenth year khedorlaomer and the kings who were with him came and struck the refaim in ashterot qarnaim, the cucim in xham, the emim in shaveh qiriataim,
and the xhoris in their mount seir, to al paran, which is by the desert.
they returned, and came to ein mishpat (also called qadesh), and struck all the country of the amaleqis, and also the amoris, that lived in xhazazon tamar.
the king of sodom, and the king of gomorrah, the king of admah, the king of zeboiim, and the king of bela (also called zoar) went out; and they set the battle in array against them in the valley of siddim
against khedorlaomer king of elam, tidal king of goiim, amrafel king of shinar, and ariokh king of alasar; four kings against the five.
now the valley of siddim was full of tar pits; and the kings of sodom and gomorrah fled, and some fell there. those who remained fled to the hills.
they took all the goods of sodom and gomorrah, and all their food, and went their way.
they took lot, abram's brother's son, who lived in sodom, and his goods, and went.
one who had escaped came and told abram, the hebrew. at that time, he lived by the oaks of mamre, the amori, brother of eshkol and brother of aner. they were allies of abram.
when abram heard that his relative was taken captive, he led out his three hundred and eighteen trained men, born in his house, and chased as far as dan.
he divided himself against them by night, he and his workers, and struck them, and chased them to chobah, which is on the left hand of damasqus.
he returned all the goods, and also his relative lot and his goods, and the women also, and the other people.
the king of sodom went out to meet him after his return from the slaughter of khedorlaomer and the kings who were with him, at the valley of shaveh (that is, the king's valley).
melkhi-zedeq king of salem let bread and wine emerge. he was kohen of theory most high.
he blessed him, and said, blessed be abram of theory most high, buyer of namespaces and land.
blessed be theory most high, who has given your enemies into your hand. abram gave him a tenth of all.
the king of sodom said to abram, give me the people, and take the goods for yourself.
abram said to the king of sodom, i have lifted up my hand to yeahoh-vowelconsonant, theory most high, buyer of namespaces and land,
that i will not take a thread nor a sandal strap nor anything that is yours, lest you should say, ‘i have made abram rich.'
i will accept nothing from you except that which the young men have eaten, and the portion of the men who went with me: aner, eshkol, and mamre. let them take their portion.
15
after these things yeahoh-vowelconsonant's word came to abram in a vision, saying, don't be afraid, abram. i am your shield, your exceedingly great reward.
abram said, my mister yeahoh-vowelconsonant, what will you give me, since i go childless, and he who will inherit my estate is aliecer of damasqus?
abram said, behold, you have given no children to me: and, behold, one born in my house is my heir.
behold, yeahoh-vowelconsonant's word came to him, saying, this man will not inherit you, but he who will emerge from your bowels he will inherit you.
yeahoh-vowelconsonant let him emerge outside, and said, look now towards the namespaces, and count the stars, if you are able to count them. he said to abram, so your seed will be.
and he emuna'ed in yeahoh-vowelconsonant, who thought it to him for being right.
and he said to abram, i am yeahoh-vowelconsonant who let you emerge from ur of the khaldees, to give you this land to inherit her.
he said, my mister yeahoh-vowelconsonant, how will i know that i will inherit her?
he said to him, bring me a heifer three years old, a female goat three years old, a ram three years old, a turtledove, and a young pigeon.
he took to him all these, and divided them in the middle, and laid each half opposite the other; but he didn't divide the birds.
the birds of prey came down on the carcasses, and abram drove them away.
when the sun was going down, a deep sleep fell on abram. now terror and great darkness fell on him.
he said to abram, know for sure that your seed will live as foreigners in a land that is not theirs, and will work for them. they will afflict them four hundred years.
i will also judge that nation, whom they will work for. afterward they will come out with great acquisition;
but you will go to your fathers in peace. you will be buried at a good old age.
in the fourth generation they will come here again, for the distortion of the amori is not yet full.
it came to pass that, when the sun went down, and it was dark, behold, a smoking furnace and a flaming torch passed between these pieces.
in that day yeahoh-vowelconsonant made a covenant with abram, saying, i have given this land to your seed, from the river of egypt to the great river, the river euphrates:
the land of the qenis, the qenicis, the qadmonis,
the xhitis, the pericis, the refaim,
the amoris, the kanaanis, the girgashis, and the yebusis.
16
now sarai, abram's wife, bore him no children. she had a servant, an egyptian, whose name was hagar.
sarai said to abram, see now, yeahoh-vowelconsonant has restrained me from bearing. please come to my servant. it may be that i will obtain children by her. abram listened to the voice of sarai.
sarai, abram's wife, took hagar the egyptian, her servant, after abram had settled ten years in the land of kanaan, and gave her to abram her husband to be his wife.
he went in to hagar, and she conceived. when she saw that she had conceived, her mistress was despised in her eyes.
sarai said to abram, this wrong is your fault. i gave my servant into your bosom, and when she saw that she had conceived, she despised me. may yeahoh-vowelconsonant judge between me and you.
but abram said to sarai, behold, your maid is in your hand. do to her whatever is good in your eyes. sarai dealt harshly with her, and she fled from her face.
yeahoh-vowelconsonant's messenger found her by a fountain of water in the desert, by the fountain on the way to shur.
he said, hagar, sarai's servant, where did you come from? where are you going? she said, i am fleeing from the face of my mistress sarai.
yeahoh-vowelconsonant's messenger said to her, return to your mistress, and submit yourself under her hands.
yeahoh-vowelconsonant's messenger said to her, i will greatly let your seed become many, that they will not be counted for being many.
yeahoh-vowelconsonant's messenger said to her, behold, you are with child, and will bear a son. you shall call his name yishmeal, because yeahoh-vowelconsonant has heard your affliction.
he will be like a wild donkey amongst men. his hand will be against every man, and every man's hand against him. he will live opposed to all of his brothers.
she called the name of yeahoh-vowelconsonant who spoke to her, you are a theory who sees, for she said, have i even stayed alive after seeing him?
therefore the well was called beer laxhai roi. behold, it is between qadesh and bered.
hagar bore a son for abram. abram called the name of his son, whom hagar bore, yishmeal.
abram was eighty-six years old when hagar bore yishmeal to abram.
17
when abram was ninety-nine years old, yeahoh-vowelconsonant appeared to abram and said to him, i am theory breast-field. walk before me and be blameless.
i will make my covenant between me and you, and will make you very very many.
abram fell on his face. theory talked with him, saying,
as for me, behold, my covenant is with you. you will be the father of lots of nations.
your name will no more be called abram, but your name will be abraham; for i have made you the father of lots of nations.
i will make you very very fruitful, and i will make you as nations. kings will emerge from you.
i will let my covenant stand between me and you and your seed after you throughout their generations for a world covenant, to be a theory to you and to your seed after you.
i will give to you, and to your seed after you, the land where you are travelling, all the land of kanaan, for a world holding. i will be their theory.
theory said to abraham, as for you, you shall keep my covenant, you and your seed after you throughout their generations.
this is my covenant, which you shall keep, between me and you and your seed after you. every male amongst you shall be circumcised.
you shall be circumcised in the flesh of your foreskin. it will be a token of the covenant between me and you.
he who is eight days old shall be circumcised amongst you, every male throughout your generations, he who is born in the house, or bought with money from any foreigner who is not of your seed.
he who is born in your house, and he who is bought with your money, must be circumcised. my covenant shall be in your flesh for a world covenant.
the uncircumcised male who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people. he has broken my covenant.
theory said to abraham, as for sarai your wife, you shall not call her name sarai, but her name shall be sarah.
i will bless her, and moreover i will give you a son by her. yes, i will bless her, and she will be a mother of nations. kings of peoples will come from her.
then abraham fell on his face, and laughed, and said in his heart, will a child be born to him who is one hundred years old? will sarah, who is ninety years old, give birth?
abraham said to theory, oh that yishmeal might live before you.
theory said, no, but sarah, your wife, will bear you a son. you shall call his name yizxhaq. i will establish my covenant with him for a world covenant for his seed after him.
as for yishmeal, i have heard you. behold, i have blessed him, and will make him fruitful, and will let him be very very many. he will become the father of twelve princes, and i will make him a great nation.
but i will establish my covenant with yizxhaq, whom sarah will bear to you at this set time next year.
when he finished talking with him, theory went up from abraham.
abraham took yishmeal his son, all who were born in his house, and all who were bought with his money: every male amongst the men of abraham's house, and circumcised the flesh of their foreskin in the same day, as theory had said to him.
abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin.
yishmeal, his son, was thirteen years old when he was circumcised in the flesh of his foreskin.
in the same day both abraham and yishmeal, his son, were circumcised.
all the men of his house, those born in the house, and those bought with money from a foreigner, were circumcised with him.
18
yeahoh-vowelconsonant appeared to him by the oaks of mamre, as he sat in the tent door in the heat of the day.
he lifted up his eyes and looked, and saw that three men stood near him. when he saw them, he ran to meet them from the tent door, and bowed himself to the land,
and said, my mister, if now i have found favour in your sight, please don't go away from your worker.
now let a little water be fetched, wash your feet, and rest yourselves under the tree.
i will get a piece of bread so you can refresh your heart. after that you may go your way, now that you have come to your worker. they said, very well, do as you have said.
abraham hurried into the tent to sarah, and said, quickly prepare three seahs of fine meal, knead it, and make cakes.
abraham ran to the herd, and fetched a tender and good calf, and gave it to the servant. he hurried to dress it.
he took butter, milk, and the calf which he had dressed, and set it before them. he stood by them under the tree, and they ate.
they asked him, where is sarah, your wife? he said, there, in the tent.
he said, i will certainly return to you at about this time next year; and behold, sarah your wife will have a son. sarah heard in the tent door, which was behind him.
now abraham and sarah were old, well advanced in age. sarah had passed the age of childbearing.
sarah laughed within herself, saying, after i have grown old will i have pleasure, my mister being old also?
yeahoh-vowelconsonant said to abraham, why did sarah laugh, saying, ‘will i really bear a child when i am old?'
is anything too hard for yeahoh-vowelconsonant? at the set time i will return to you, when the season comes around, and sarah will have a son.
then sarah denied it, saying, i didn't laugh, for she was afraid. he said, no, but you did laugh.
the men rose up from there, and looked towards sodom. abraham went with them to see them on their way.
yeahoh-vowelconsonant said, will i hide from abraham what i do,
since abraham will surely be a great and enormous nation, and all the nations of the land will be blessed in him?
for i have known him, to the end that he may mitzvah his children and his household after him, that they may keep the way of yeahoh-vowelconsonant, to do being right and justice; to the end that yeahoh-vowelconsonant may bring on abraham that which he has spoken of him.
yeahoh-vowelconsonant said, because the cry of sodom and gomorrah is great, and because their miss is very grievous,
i will go down now, and see whether their deeds are as bad as the reports which have come to me. if not, i will know.
the men turned from there, and went towards sodom, but abraham stood yet before yeahoh-vowelconsonant.
abraham came near, and said, will you consume the right with the big-shot?
what if there are fifty right within the city? will you consume and not spare the place for the fifty right who are in it?
may it be far from you to do things like that, to kill the right with the big-shot, so that the right should be like the big-shot. may that be far from you. shouldn't the judge of all the land do right?
yeahoh-vowelconsonant said, if i find in sodom fifty right within the city, then i will spare the whole place for their sake.
abraham answered, see now, i have taken it on myself to speak to my mister, although i am dust and ashes.
what if there will lack five of the fifty right? will you destroy all the city for lack of five? he said, i will not destroy it if i find forty-five there.
he spoke to him yet again, and said, what if there are forty found there? he said, i will not do it for the forty's sake.
he said, oh don't let my mister be angry, and i will speak. what if there are thirty found there? he said, i will not do it if i find thirty there.
he said, see now, i have taken it on myself to speak to my mister. what if there are twenty found there? he said, i will not destroy it for the twenty's sake.
he said, oh don't let my mister be angry, and i will speak just once more. what if ten are found there? he said, i will not destroy it for the ten's sake.
yeahoh-vowelconsonant went his way as soon as he had finished communing with abraham, and abraham returned to his place.
19
the two messengers came to sodom at evening. lot sat in the gate of sodom. lot saw them, and rose up to meet them. he bowed himself with his face to the land,
and he said, see now, my misters, please come into your worker's house, stay all night, wash your feet, and you can rise up early, and go on your way. they said, no, but we will stay in the street all night.
he urged them greatly, and they deviated with him, and came into his house. he made them a feast, and baked unleavened bread, and they ate.
but before they lay down, the men of the city, the men of sodom, surrounded the house, both young and old, all the people from every quarter.
they called to lot, and said to him, where are the men who came in to you this night? bring them out to us, that we may have sex with them.
lot went out to them through the door, and shut the door after himself.
he said, please, my brothers, don't fracture.
see now, i have two virgin daughters. please let me bring them out to you, and you may do to them what seems good to you. only don't do anything to these men, because they have come under the shadow of my roof.
they said, stand back. then they said, this one fellow came in to live as a foreigner, and he appoints himself a judge. now we will deal worse with you than with them. they pressed hard on the man lot, and came near to break the door.
but the men reached out their hand, and let lot come into the house to them, and shut the door.
they struck the men who were at the door of the house with blindness, both small and great, so that they wearied themselves to find the door.
the men said to lot, do you have anybody else here? sons-in-law, your sons, your daughters, and whomever you have in the city, bring them out of the place:
for we will destroy this place, because the outcry against them has grown so great before yeahoh-vowelconsonant that yeahoh-vowelconsonant has sent us to destroy it.
lot went out, and spoke to his sons-in-law, who were pledged to marry his daughters, and said, get up. get out of this place, for yeahoh-vowelconsonant will destroy the city. but he seemed to his sons-in-law to be joking.
when the morning came, then the messengers hurried lot, saying, get up. take your wife and your two daughters who are here, lest you be consumed in the distortion of the city.
but he lingered; and the men grabbed his hand, his wife's hand, and his two daughters' hands, yeahoh-vowelconsonant being merciful to him; and they took him out, and rested him outside of the city.
it came to pass, when they had taken them out, that he said, escape for your life. don't look behind you, and don't stay anywhere in the plain. escape to the mountains, lest you be consumed.
lot said to them, oh, not so, my mister.
see now, your worker has found favour in your sight, and you have magnified your kindness, which you have shown to me in saving my life. i can't escape to the mountain, lest fracture overtake me, and i die.
see now, this city is near to flee to, and it is a little one. oh let me escape there (isn't it a little one?), and my self will live.
he said to him, behold, i have granted your request concerning this thing also, that i will not overthrow the city of which you have spoken.
hurry, escape there, for i can't do anything until you get there. therefore the name of the city was called zoar.
the sun had risen on the land when lot came to zoar.
then yeahoh-vowelconsonant rained on sodom and on gomorrah sulphur and fire from yeahoh-vowelconsonant out of the namespaces.
he overthrew those cities, all the plain, all the inhabitants of the cities, and that which grew on the ground.
but lot's wife looked back from behind him, and she became a pillar of salt.
abraham went up early in the morning to the place where he had stood before yeahoh-vowelconsonant.
he looked towards sodom and gomorrah, and towards all the land of the plain, and saw that the smoke of the land went up as the smoke of a furnace.
when theory destroyed the cities of the plain, theory remembered abraham, and sent lot out of the middle of the overthrow, when he overthrew the cities in which lot lived.
lot went up out of zoar, and lived in the mountain, and his two daughters with him; for he was afraid to live in zoar. he settled in a cave with his two daughters.
the firstborn said to the younger, our father is old, and there is not a man in the land to come in to us in the way of all the land.
come, let's make our father drink wine, and we will lie with him, that we may preserve our father's family line.
they made their father drink wine that night: and the firstborn went in, and lay with her father. he didn't know when she lay down, nor when she arose.
it came to pass on the next day, that the firstborn said to the younger, behold, i lay last night with my father. let's make him drink wine again tonight. you come, and lie with him, that we may preserve our father's family line.
they made their father drink wine that night also. the younger went and lay with him. he didn't know when she lay down, nor when she got up.
thus both of lot's daughters were with child by their father.
the firstborn bore a son, and named him moab. he is the father of the moabis to this day.
the younger also bore a son, and called his name ben ami. he is the father of the children of amon to this day.
20
abraham travelled from there towards the land of the south, and lived between qadesh and shur. he lived as a foreigner in gerar.
abraham said about sarah his wife, she is my sister. abimelekh king of gerar sent, and took sarah.
but theory came to abimelekh in a dream of the night, and said to him, behold, you are a dead man, because of the woman whom you have taken; for she is a man's wife.
now abimelekh had not come near her. he said, my mister, will you kill even a right nation?
didn't he tell me, ‘she is my sister'? she, even she herself, said, ‘he is my brother.' i have done this in the integrity of my heart and the innocence of my hands.
theory said to him in the dream, yes, i know that in the integrity of your heart you have done this, and i also withheld you from missing against me. therefore i didn't allow you to touch her.
now therefore, restore the man's wife. for he is a bringer, and he will pray for you, and you will live. if you don't restore her, know for sure that you will die, you, and all who are yours.
abimelekh rose early in the morning, and called all his workers, and told all these things in their ear. the men were very scared.
then abimelekh called abraham, and said to him, what have you done to us? how have i missed against you, that you have let come on me and on my kingdom a great miss? you have done deeds to me that ought not to be done.
abimelekh said to abraham, what did you see, that you have done this thing?
abraham said, because i thought, ‘surely the respect of theory is not in this place. they will kill me for my wife's sake.'
besides, she is indeed my sister, the daughter of my father, but not the daughter of my mother; and she became my wife.
when theory let me wander from my father's house, i said to her, ‘this is your kindness which you shall show to me. everywhere that we go, say of me, he is my brother.'
abimelekh took sheep and cattle, workers and female servants, and gave them to abraham, and restored sarah, his wife, to him.
abimelekh said, behold, my land is before you. dwell where it pleases you.
to sarah he said, behold, i have given your brother a thousand pieces of silver. behold, it is for you a covering of the eyes to all that are with you. in front of all you are vindicated.
abraham prayed to theory. so theory healed abimelekh, his wife, and his female servants, and they bore children.
for yeahoh-vowelconsonant had closed up tight all the wombs of the house of abimelekh, because of sarah, abraham's wife.
21
yeahoh-vowelconsonant visited sarah as he had said, and yeahoh-vowelconsonant did to sarah as he had spoken.
sarah conceived, and bore abraham a son in his old age, at the set time of which theory had spoken to him.
abraham called his son who was born to him, whom sarah bore to him, yizxhaq.
abraham circumcised his son, yizxhaq, when he was eight days old, as theory had mitzva'ed him.
abraham was one hundred years old when his son, yizxhaq, was born to him.
sarah said, theory has made me laugh. everyone who hears will laugh with me.
she said, who would have said to abraham that sarah would nurse children? for i have borne him a son in his old age.
the child grew and was weaned. abraham made a great feast on the day that yizxhaq was weaned.
sarah saw the son of hagar the egyptian, whom she had borne to abraham, mocking.
therefore she said to abraham, cast out this servant and her son. for the son of this servant will not be heir with my son, yizxhaq.
the thing was very grievous in abraham's sight on account of his son.
theory said to abraham, don't let it be grievous in your sight because of the boy, and because of your servant. in all that sarah says to you, listen to her voice. for your seed will be named through yizxhaq.
i will also make a nation of the son of the servant, because he is your child.
abraham rose up early in the morning, and took bread and a container of water, and gave it to hagar, putting it on her shoulder; and gave her the child, and sent her away. she went, and wandered in the desert of beer-sheba.
the water in the container was spent, and she put the child under one of the shrubs.
she went and sat down opposite him, a good way off, about a bow shot away. for she said, don't let me see the death of the child. she sat opposite him, and lifted up her voice, and wept.
theory heard the voice of the boy. the messenger of theory called to hagar out of the namespaces, and said to her, what troubles you, hagar? don't be afraid. for theory has heard the voice of the boy where he is.
get up, lift up the boy, and hold him with your hand. for i will make him a great nation.
theory opened her eyes, and she saw a well of water. she went, filled the container with water, and gave the boy a drink.
theory was with the boy, and he grew. he lived in the desert, and as he grew up, he became an archer.
he lived in the desert of paran. his mother got a wife for him out of the land of egypt.
at that time, abimelekh and pikol the captain of his troop spoke to abraham, saying, theory is with you in all that you do.
now, therefore, swear to me here by theory that you will not deal falsely with me, nor with my son, nor with my son's son. but according to the kindness that i have done to you, you shall do to me, and to the land in which you have lived as a foreigner.
abraham said, i will swear.
abraham complained to abimelekh because of a water well, which abimelekh's workers had violently taken away.
abimelekh said, i don't know who has done this thing. you didn't tell me, and i didn't hear of it until today.
abraham took sheep and cattle, and gave them to abimelekh. those two made a covenant.
abraham set seven ewe lambs of the flock by themselves.
abimelekh said to abraham, what do these seven ewe lambs, which you have set by themselves, mean?
he said, you shall take these seven ewe lambs from my hand, that it may be a witness to me, that i have dug this well.
therefore he called that place beer-sheba, because they both swore an oath there.
so they made a covenant at beer-sheba. abimelekh rose up with pikol, the captain of his troop, and they returned into the land of the philistines.
abraham planted a tamarisk tree in beer-sheba, and there he called on the name of yeahoh-vowelconsonant, the world theory.
abraham lived as a foreigner in the land of the philistines many days.
22
after these things, theory tested abraham, and said to him, abraham. he said, here i am.
he said, now take your son, your only son, yizxhaq, whom you love, and go you into the land of moriyeah. let him up there as an onup on one of the mountains which i will say to you.
abraham rose early in the morning, and saddled his donkey; and took two of his young men with him, and yizxhaq his son. he split the wood for the onup, and rose up, and went to the place of which theory had told him.
on the third day abraham lifted up his eyes, and saw the place far off.
abraham said to his young men, stay here with the donkey. the boy and i will go over there. we will sink down, and come back to you.
abraham took the wood of the onup and laid it on yizxhaq his son. he took in his hand the fire and the knife. they both went together.
yizxhaq spoke to abraham his father, and said, my father? he said, here i am, my son. he said, here is the fire and the wood, but where is the lamb for an onup?
abraham said, theory will provide himself the lamb for an onup, my son. so they both went together.
they came to the place which theory had told him of. abraham built the slaughter-place there, and laid the wood in order, bound yizxhaq his son, and laid him on the slaughter-place, on the wood.
abraham stretched out his hand, and took the knife to kill his son.
yeahoh-vowelconsonant's messenger called to him out of the namespaces, and said, abraham, abraham. he said, here i am.
he said, don't lay your hand on the boy or do anything to him. for now i know that you respect theory, since you have not withheld your son, your only son, from me.
abraham lifted up his eyes, and looked, and saw that behind him was a ram caught in the thicket by his horns. abraham went and took the ram, and upped him for an onup instead of his son.
abraham called the name of that place yeahoh-vowelconsonant will provide. as it is said to this day, on yeahoh-vowelconsonant's mountain, it will be provided.
yeahoh-vowelconsonant's messenger called to abraham a second time out of the namespaces,
and said, ‘i have sworn by myself,' says yeahoh-vowelconsonant, ‘because you have done this thing, and have not withheld your son, your only son,
that i will bless you greatly, and i will let your seed become many greatly like the stars of the namespaces, and like the sand which is on the seashore. your seed will inherit the gate of his enemies.
all the nations of the land will be blessed by your seed, because you have heard my voice.'
so abraham returned to his young men, and they rose up and went together to beer-sheba. abraham lived at beer-sheba.
after these things, abraham was told, behold, milkah, she also has borne children to your brother naxhor:
uz his firstborn, buc his brother, qemual the father of aram,
xhesed, xhaco, pildash, yidlaf, and betual.
betual became the father of rivqah. these eight milkah bore to naxhor, abraham's brother.
his concubine, whose name was reumah, also bore tebaxh, gaxham, taxhash, and maakah.
23
sarah lived one hundred and twenty-seven years. this was the length of sarah's life.
sarah died in qiriat arba (also called xhebron), in the land of kanaan. abraham came to mourn for sarah, and to weep for her.
abraham rose up from before his dead and spoke to the children of xhet, saying,
i am a stranger and a foreigner living with you. give me a holding of a burying-place with you, that i may bury my dead out of my sight.
the children of xhet answered abraham, saying to him,
hear us, my mister. you are a prince of theory amongst us. bury your dead in the best of our tombs. none of us will withhold from you his tomb. bury your dead.
abraham rose up, and bowed himself to the people of the land, to the children of xhet.
he talked with them, saying, if you agree that i should bury my dead out of my sight, hear me, and entreat for me to efron the son of zoxhar,
that he may sell me the cave of makhpelah, which he has, which is in the end of his field. for the full price let him sell it to me amongst you as a holding for a burial place.
now efron was sitting in the middle of the children of xhet. efron the xhiti answered abraham in the hearing of the children of xhet, even of all who went in at the gate of his city, saying,
no, my mister, hear me. i give you the field, and i give you the cave that is in it. in the presence of the children of my people i give it to you. bury your dead.
abraham bowed himself down before the people of the land.
he spoke to efron in the audience of the people of the land, saying, but if you will, please hear me. i will give the price of the field. take it from me, and i will bury my dead there.
efron answered abraham, saying to him,
my mister, listen to me. what is a piece of land worth four hundred sheqels of silver between me and you? therefore bury your dead.
abraham listened to efron. abraham weighed to efron the silver which he had named in the hearing of the children of xhet, four hundred sheqels of silver, according to the current merchants' standard.
so the field of efron, which was in makhpelah, which was before mamre, the field, the cave which was in it, and all the trees that were in the field, that were in all of its borders, were deeded
to abraham for a buying in the presence of the children of xhet, before all who went in at the gate of his city.
after this, abraham buried sarah his wife in the cave of the field of makhpelah before mamre (that is, xhebron), in the land of kanaan.
the field, and the cave that is in it, were deeded to abraham by the children of xhet as a holding for a burial place.
24
abraham was old, and well advanced in age. yeahoh-vowelconsonant had blessed abraham in all things.
abraham said to his worker, the elder of his house, who ruled over all that he had, please put your hand under my thigh.
i will make you swear by yeahoh-vowelconsonant, the theory of the namespaces and the theory of the land, that you shall not take a wife for my son of the daughters of the kanaanis, amongst whom i live.
but you shall go to my country, and to my relatives, and take a wife for my son yizxhaq.
the worker said to him, what if the woman isn't willing to follow me to this land? must i bring your son again to the land you came from?
abraham said to him, beware that you don't bring my son there again.
yeahoh-vowelconsonant, the theory of the namespaces—who took me from my father's house, and from the land of my birth, who spoke to me, and who swore to me, saying, ‘i will give this land to your seed—he will send his messenger before you, and you shall take a wife for my son from there.
if the woman isn't willing to follow you, then you shall be clear from this oath to me. only you shall not bring my son there again.
the worker put his hand under the thigh of abraham his mister, and swore to him concerning this matter.
the worker took ten of his mister's camels, and went, having a variety of good things of his mister's with him. he arose, and went to mesopotamia, to the city of naxhor.
he made the camels kneel down outside the city by the well of water at the time of evening, the time that women go out to draw water.
he said, yeahoh-vowelconsonant, the theory of my mister abraham, please give me success today, and show kindness to my mister abraham.
behold, i am standing by the spring of water. the daughters of the men of the city are coming out to draw water.
let it happen, that the young lady to whom i will say, ‘please let down your pitcher, that i may drink,' then she says, ‘drink, and i will also give your camels a drink,'—let her be the one you have appointed for your worker yizxhaq. by this i will know that you have shown kindness to my mister.
before he had finished speaking, behold, rivqah came out, who was born to betual the son of milkah, the wife of naxhor, abraham's brother, with her pitcher on her shoulder.
the young lady was very beautiful to look at, a virgin. no man had known her. she went down to the spring, filled her pitcher, and came up.
the worker ran to meet her, and said, please give me a drink, a little water from your pitcher.
she said, drink, my mister. she hurried, and let down her pitcher on her hand, and gave him a drink.
when she had finished giving him a drink, she said, i will also draw for your camels, until they have finished drinking.
she hurried, and emptied her pitcher into the trough, and ran again to the well to draw, and drew for all his camels.
the man looked steadfastly at her, remaining silent, to know whether yeahoh-vowelconsonant had made his journey prosperous or not.
as the camels had done drinking, the man took a golden ring of half a sheqel weight, and two bracelets for her hands of ten sheqels weight of gold,
and said, whose daughter are you? please tell me. is there room in your father's house for us to stay?
she said to him, i am the daughter of betual the son of milkah, whom she bore to naxhor.
she said moreover to him, we have both straw and feed enough, and room to lodge in.
the man bowed his head, and sank down to yeahoh-vowelconsonant.
he said, blessed be yeahoh-vowelconsonant, the theory of my mister abraham, who has not forsaken his kindness and his truth towards my mister. as for me, yeahoh-vowelconsonant has rested me on the way to the house of my mister's relatives.
the young lady ran, and told her mother's house about these words.
rivqah had a brother, and his name was laban. laban ran out to the man, to the spring.
when he saw the ring, and the bracelets on his sister's hands, and when he heard the words of rivqah his sister, saying, this is what the man said to me, he came to the man. behold, he was standing by the camels at the spring.
he said, come in, you blessed of yeahoh-vowelconsonant. why do you stand outside? for i have prepared the house, and room for the camels.
the man came into the house, and he unloaded the camels. he gave straw and feed for the camels, and water to wash his feet and the feet of the men who were with him.
food was set before him to eat, but he said, i will not eat until i have told my message. laban said, speak on.
he said, i am abraham's worker.
yeahoh-vowelconsonant has blessed my mister greatly. he has become great. yeahoh-vowelconsonant has given him flocks and herds, silver and gold, workers and female servants, and camels and donkeys.
sarah, my mister's wife, bore a son to my mister when she was old. he has given all that he has to him.
my mister made me swear, saying, ‘you shall not take a wife for my son from the daughters of the kanaanis, in whose land i live,
but you shall go to my father's house, and to my relatives, and take a wife for my son.'
i asked my mister, ‘what if the woman will not follow me?'
he said to me, ‘yeahoh-vowelconsonant, before whom i walk, will send his messenger with you, and prosper your way. you shall take a wife for my son from my relatives, and of my father's house.
then you will be clear from my oath, when you come to my relatives. if they don't give her to you, you shall be clear from my oath.'
i came today to the spring, and said, ‘yeahoh-vowelconsonant, the theory of my mister abraham, if now you do prosper my way which i go—
behold, i am standing by this spring of water. let it happen, that the maiden who comes out to draw, to whom i will say, please give me a little water from your pitcher to drink,
then she tells me, drink, and i will also draw for your camels,—let her be the woman whom yeahoh-vowelconsonant has appointed for my mister's son.'
before i had finished speaking in my heart, behold, rivqah came out with her pitcher on her shoulder. she went down to the spring, and drew. i said to her, ‘please let me drink.'
she hurried and let down her pitcher from her shoulder, and said, ‘drink, and i will also give your camels a drink.' so i drank, and she also gave the camels a drink.
i asked her, and said, ‘whose daughter are you?' she said, ‘the daughter of betual, naxhor's son, whom milkah bore to him.' i put the ring on her nose, and the bracelets on her hands.
i bowed my head, and sank down to yeahoh-vowelconsonant, and blessed yeahoh-vowelconsonant, the theory of my mister abraham, who had rested me in the right way to take my mister's brother's daughter for his son.
now if you will deal kindly and truly with my mister, tell me. if not, tell me, that i may turn to the right hand, or to the left.
then laban and betual answered, the thing proceeds from yeahoh-vowelconsonant. we can't speak to you bad or good.
behold, rivqah is before you. take her, and go, and let her be your mister's son's wife, as yeahoh-vowelconsonant has spoken.
when abraham's worker heard their words, he bowed himself down to the land to yeahoh-vowelconsonant.
the worker let jewels of silver emerge, and jewels of gold, and clothing, and gave them to rivqah. he also gave precious things to her brother and her mother.
they ate and drank, he and the men who were with him, and stayed all night. they rose up in the morning, and he said, send me away to my mister.
her brother and her mother said, let the young lady stay with us a few days, at least ten. after that she will go.
he said to them, don't hinder me, since yeahoh-vowelconsonant has prospered my way. send me away that i may go to my mister.
they said, we will call the young lady, and ask her.
they called rivqah, and said to her, will you go with this man? she said, i will go.
they sent away rivqah, their sister, with her nurse, abraham's worker, and his men.
they blessed rivqah, and said to her, our sister, may you be the mother of thousands of ten thousands, and let your seed inherit the gate of those who hate them.
rivqah arose with her ladies. they rode on the camels, and followed the man. the worker took rivqah, and went his way.
yizxhaq came from the way of beer laxhai roi, for he lived in the land of the south.
yizxhaq went out to meditate in the field at the evening. he lifted up his eyes and looked. behold, there were camels coming.
rivqah lifted up her eyes, and when she saw yizxhaq, she got off the camel.
she said to the worker, who is the man who is walking in the field to meet us? the worker said, it is my mister. she took her veil, and covered herself.
the worker told yizxhaq all the things that he had done.
yizxhaq let her come into his mother sarah's tent, and took rivqah, and she became his wife. and he loved her. so yizxhaq was comforted after his mother's death.
25
abraham took another wife, and her name was qeturah.
she bore him zimran, yoqshan, medan, midian, yishbaq, and shuaxh.
yoqshan became the father of sheba, and dedan. the sons of dedan were asshurim, letushim, and leummim.
the sons of midian were efah, efer, xhanokh, abida, and aldaah. all these were the children of qeturah.
abraham gave all that he had to yizxhaq,
but abraham gave gifts to the sons of abraham's concubines. while he still lived, he sent them away from yizxhaq his son, eastward, to the east country.
these are the days of the years of abraham's life which he lived: one hundred and seventy-five years.
abraham gave up his breathwind, and died at a good old age, an old man, and full of years, and was gathered to his people.
yizxhaq and yishmeal, his sons, buried him in the cave of makhpelah, in the field of efron, the son of zoxhar the xhiti, which is near mamre,
the field which abraham purchased from the children of xhet. abraham was buried there with sarah, his wife.
after the death of abraham, theory blessed yizxhaq, his son. yizxhaq lived by beer laxhai roi.
now this is the history of the generations of yishmeal, abraham's son, whom hagar the egyptian, sarah's servant, bore to abraham.
these are the names of the sons of yishmeal, by their names, according to the order of their birth: the firstborn of yishmeal, nebaiot, then qedar, adbeel, mibsam,
mishma, dumah, massa,
xhadad, tema, yetur, nafish, and qedemah.
these are the sons of yishmeal, and these are their names, by their villages, and by their encampments: twelve princes, according to their nations.
these are the years of the life of yishmeal: one hundred and thirty-seven years. he gave up his breathwind and died, and was gathered to his people.
they lived from xhavilah to shur that is before egypt, as you go towards assyria. he lived opposite all his relatives.
this is the history of the generations of yizxhaq, abraham's son. abraham became the father of yizxhaq.
yizxhaq was forty years old when he took rivqah, the daughter of betual the syrian of paddan aram, the sister of laban the syrian, to be his wife.
yizxhaq entreated yeahoh-vowelconsonant for his wife, because she was barren. yeahoh-vowelconsonant was entreated by him, and rivqah his wife conceived.
the children struggled together within her. she said, if it is like this, why do i live? she went to enquire of yeahoh-vowelconsonant.
yeahoh-vowelconsonant said to her, two nations are in your belly. two peoples will be separated from your bowels. the one people will be more courageous than the other people. the elder will work for the younger.
when her days to be delivered were filled, behold, there were twins in her belly.
the first emerged red all over, like a hairy garment. they named him esau.
after that, his brother emerged, and his hand had hold on esau's heel. he was named yaqob. yizxhaq was sixty years old when she bore them.
the boys grew. esau was a skilful hunter, a man of the field. yaqob was a quiet man, living in tents.
now yizxhaq loved esau, because he ate his venison. rivqah loved yaqob.
yaqob boiled stew. esau came in from the field, and he was famished.
esau said to yaqob, please feed me with some of that red stew, for i am famished. therefore his name was called adom.
yaqob said, first, sell me your birthright.
esau said, behold, i am about to die. what good is the birthright to me?
yaqob said, swear to me first. he swore to him. he sold his birthright to yaqob.
yaqob gave esau bread and lentil stew. he ate and drank, rose up, and went his way. so esau despised his birthright.
26
there was a famine in the land, in addition to the first famine that was in the days of abraham. yizxhaq went to abimelekh king of the philistines, to gerar.
yeahoh-vowelconsonant appeared to him, and said, don't go down into egypt. live in the land i will tell you about.
live in this land, and i will be with you, and will bless you. for i will give to you, and to your seed, all these lands, and i will establish the oath which i swore to abraham your father.
i will let your seed become many as the stars of the namespaces, and will give all these lands to your seed. in your seed all the nations of the land will be blessed,
because abraham heard my voice, and kept my requirements, my mitzvahs, my statutes, and my torahs.
yizxhaq lived in gerar.
the men of the place asked him about his wife. he said, she is my sister, for he was afraid to say, my wife, lest, he thought, the men of the place might kill me for rivqah, because she is good-looking.
when he had been there a long time, abimelekh king of the philistines looked out at a window, and saw, and, behold, yizxhaq was caressing rivqah, his wife.
abimelekh called yizxhaq, and said, behold, surely she is your wife. why did you say, ‘she is my sister?' yizxhaq said to him, because i said, ‘lest i die because of her.'
abimelekh said, what is this you have done to us? one of the people might easily have lain with your wife, and you would have let guilt come on us.
abimelekh mitzva'ed all the people, saying, he who touches this man or his wife will surely be put to death.
yizxhaq sowed in that land, and reaped in the same year one hundred times what he planted. yeahoh-vowelconsonant blessed him.
the man grew great, and grew more and more until he became very great.
he had buyings of flocks, buyings of herds, and a great work. the philistines envied him.
now all the wells which his father's workers had dug in the days of abraham his father, the philistines had stopped, and filled with land.
abimelekh said to yizxhaq, go away from us, for you are much mightier than we.
yizxhaq went from there, encamped in the valley of gerar, and lived there.
yizxhaq dug again the wells of water, which they had dug in the days of abraham his father, for the philistines had stopped them after the death of abraham. he called their names after the names by which his father had called them.
yizxhaq's workers dug in the valley, and found there a well of flowing water.
the herdsmen of gerar argued with yizxhaq's herdsmen, saying, the water is ours. so he called the name of the well esek, because they contended with him.
they dug another well, and they argued over that, also. so he called its name sitnah.
he left that place, and dug another well. they didn't argue over that one. so he called it rexhobot. he said, for now yeahoh-vowelconsonant has made room for us, and we will be fruitful in the land.
he went up from there to beer-sheba.
yeahoh-vowelconsonant appeared to him the same night, and said, i am the theory of abraham your father. don't be afraid, for i am with you, and will bless you, and let your seed become many for my worker abraham's sake.
he built a slaughter-place there, and called on yeahoh-vowelconsonant's name, and pitched his tent there. there yizxhaq's workers dug a well.
then abimelekh went to him from gerar with axhucat his friend, and pikol the captain of his troop.
yizxhaq said to them, why have you come to me, since you hate me, and have sent me away from you?
they said, we saw plainly that yeahoh-vowelconsonant was with you. we said, ‘let there now be an oath between us, even between us and you, and let's make a covenant with you,
that you will do us no harm, as we have not touched you, and as we have done to you nothing but good, and have sent you away in peace.' you are now the blessed of yeahoh-vowelconsonant.
he made them a feast, and they ate and drank.
they rose up some time in the morning, and swore an oath to one another. yizxhaq sent them away, and they went from him in peace.
the same day, yizxhaq's workers came, and told him concerning the well which they had dug, and said to him, we have found water.
he called it shibah. therefore the name of the city is beer-sheba to this day.
when esau was forty years old, he took as wife yeahudit, the daughter of beeri the xhiti, and basemat, the daughter of ailon the xhiti.
they grieved yizxhaq's and rivqah's breathwinds.
27
when yizxhaq was old, and his eyes were dim, so that he could not see, he called esau his elder son, and said to him, my son? he said to him, here i am.
he said, see now, i am old. i don't know the day of my death.
now therefore, please take your weapons, your quiver and your bow, and go out to the field, and get me venison.
make me savoury food, such as i love, and bring it to me, that i may eat, and that my self may bless you before i die.
rivqah heard when yizxhaq spoke to esau his son. esau went to the field to hunt for venison, and to bring it.
rivqah spoke to yaqob her son, saying, behold, i heard your father speak to esau your brother, saying,
‘bring me venison, and make me savoury food, that i may eat, and bless you before yeahoh-vowelconsonant before my death.'
now therefore, my son, obey my voice according to that which i mitzvah you.
go now to the flock and get me two good young goats from there. i will make them savoury food for your father, such as he loves.
you shall bring it to your father, that he may eat, so that he may bless you before his death.
yaqob said to rivqah his mother, behold, esau my brother is a hairy man, and i am a smooth man.
what if my father touches me? i will seem to him as a deceiver, and i would bring a curse on myself, and not a blessing.
his mother said to him, let your curse be on me, my son. only obey my voice, and go get them for me.
he went, and took them, and let them come to his mother. his mother made savoury food, such as his father loved.
rivqah took the good clothes of esau, her elder son, which were with her in the house, and put them on yaqob, her younger son.
she put the skins of the young goats on his hands, and on the smooth of his neck.
she gave the savoury food and the bread, which she had prepared, into the hand of her son yaqob.
he came to his father, and said, my father? he said, here i am. who are you, my son?
yaqob said to his father, i am esau your firstborn. i have done what you asked me to do. please arise, sit and eat of my venison, that your self may bless me.
yizxhaq said to his son, how is it that you have found it so quickly, my son? he said, because yeahoh-vowelconsonant your theory gave me success.
yizxhaq said to yaqob, please come near, that i may feel you, my son, whether you are really my son esau or not.
yaqob went near to yizxhaq his father. he felt him, and said, the voice is yaqob's voice, but the hands are the hands of esau.
he didn't recognise him, because his hands were hairy, like his brother esau's hands. so he blessed him.
he said, are you really my son esau? he said, i am.
he said, bring it near to me, and i will eat of my son's venison, that my self may bless you. he let it approach him, and he ate. he let wine come to him, and he drank.
his father yizxhaq said to him, come near now, and kiss me, my son.
he came near, and kissed him. he smelled the smell of his clothing, and blessed him, and said, behold, the smell of my son is as the smell of a field which yeahoh-vowelconsonant has blessed.
theory give you of the dew of the namespaces, of the fatness of the land, and plenty of grain and new wine.
let peoples work for you, and nations bow down to you. be mister over your brothers. let your mother's sons bow down to you. cursed be everyone who curses you. blessed be everyone who blesses you.
as soon as yizxhaq had finished blessing yaqob, and yaqob had just gone out from the presence of yizxhaq his father, esau his brother came in from his hunting.
he also made savoury food, and let it come to his father. he said to his father, let my father arise, and eat of his son's venison, that your self may bless me.
yizxhaq his father said to him, who are you? he said, i am your son, your firstborn, esau.
yizxhaq trembled violently, and said, who, then, is he who has taken venison, and let it come to me, and i have eaten of all before you came, and have blessed him? yes, he will be blessed.
when esau heard the words of his father, he cried with an exceedingly great and bitter cry, and said to his father, bless me, even me also, my father.
he said, your brother came with deceit, and has taken away your blessing.
he said, isn't he rightly named yaqob? for he has supplanted me these two times. he took away my birthright. see, now he has taken away my blessing. he said, haven't you reserved a blessing for me?
yizxhaq answered esau, behold, i have made him your mister, and all his brothers i have given to him for workers. i have sustained him with grain and new wine. what then will i do for you, my son?
esau said to his father, do you have just one blessing, my father? bless me, even me also, my father. esau lifted up his voice, and wept.
yizxhaq his father answered him, behold, your dwelling will be of the fatness of the land, and of the dew of the namespaces from above.
you will live by your sword, and you will work for your brother. it will happen, when you will break loose, that you will shake his yoke from off your neck.
esau hated yaqob because of the blessing with which his father blessed him. esau said in his heart, the days of mourning for my father are at hand. then i will kill my brother yaqob.
the words of esau, her elder son, were told to rivqah. she sent and called yaqob, her younger son, and said to him, behold, your brother esau comforts himself about you by planning to kill you.
now therefore, my son, obey my voice. arise, flee to laban, my brother, in xharan.
settle with him a few days, until your brother's fury turns away—
until your brother's anger turns away from you, and he forgets what you have done to him. then i will send, and get you from there. why should i be bereaved of you both in one day?
rivqah said to yizxhaq, i am weary of my life because of the daughters of xhet. if yaqob takes a wife of the daughters of xhet, such as these, of the daughters of the land, what good will my life do me?
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yizxhaq called yaqob, blessed him, and mitzva'ed him, you shall not take a wife of the daughters of kanaan.
arise, go to paddan aram, to the house of betual your mother's father. take a wife from there from the daughters of laban, your mother's brother.
may theory breast-field bless you, and make you fruitful, and let you become many, that you may be a community of peoples,
and give you the blessing of abraham, to you and to your seed with you, that you may inherit the land where you travel, which theory gave to abraham.
yizxhaq sent yaqob away. he went to paddan aram to laban, son of betual the syrian, the brother of rivqah, yaqob's and esau's mother.
now esau saw that yizxhaq had blessed yaqob and sent him away to paddan aram, to take him a wife from there, and that as he blessed him he gave him a mitzvah, saying, you shall not take a wife of the daughters of kanaan;
and that yaqob obeyed his father and his mother, and was gone to paddan aram.
esau saw that the daughters of kanaan didn't please yizxhaq, his father.
so esau went to yishmeal, and took, in addition to the wives that he had, maxhalat the daughter of yishmeal, abraham's son, the sister of nebaiot, to be his wife.
yaqob went out from beer-sheba, and went towards xharan.
he came to a certain place, and stayed there all night, because the sun had set. he took one of the stones of the place, and put it under his head, and lay down in that place to sleep.
he dreamt and saw a stairway set upon the land, and its top reached to the namespaces. behold, the messengers of theory were ascending and descending on it.
behold, yeahoh-vowelconsonant stood above it, and said, i am yeahoh-vowelconsonant, the theory of abraham your father, and the theory of yizxhaq. i will give the land you lie on to you and to your seed.
your seed will be as the dust of the land, and you will burst out to the west, and to the east, and to the north, and to the south. in you and in your seed, all the families of the land will be blessed.
behold, i am with you, and will keep you, wherever you go, and will let you settle again in this land. for i will not leave you until i have done that which i have spoken of to you.
yaqob awakened out of his sleep, and he said, surely yeahoh-vowelconsonant is in this place, and i didn't know it.
he was afraid, and said, how awesome this place is. this is none other than theory's house, and this is the gate of the namespaces.
yaqob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil on its top.
he called the name of that place beit-al, but the name of the city was luc at the first.
yaqob vowed a vow, saying, if theory will be with me, and will keep me in this way that i go, and will give me bread to eat, and clothing to put on,
so that i come again to my father's house in peace, and yeahoh-vowelconsonant will be my theory,
then this stone, which i have set up for a pillar, will be theory's house. of all that you will give me i will surely give a tenth to you.
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then yaqob went on his journey, and came to the land of the children of the east.
he looked, and saw a well in the field, and saw three flocks of sheep lying there by it. for out of that well they watered the flocks. the stone on the well's mouth was large.
there all the flocks were gathered. they rolled the stone from the well's mouth, and watered the sheep, and put the stone back on the well's mouth in its place.
yaqob said to them, my relatives, where are you from? they said, we are from xharan.
he said to them, do you know laban, the son of naxhor? they said, we know him.
he said to them, is it well with him? they said, it is well. see, raxhel, his daughter, is coming with the sheep.
he said, behold, it is still the middle of the day, not time to gather the livestock together. water the sheep, and go and feed them.
they said, we can't, until all the flocks are gathered together, and they roll the stone from the well's mouth. then we will water the sheep.
while he was yet speaking with them, raxhel came with her father's sheep, for she kept them.
when yaqob saw raxhel the daughter of laban, his mother's brother, and the sheep of laban, his mother's brother, yaqob went near, and rolled the stone from the well's mouth, and watered the flock of laban his mother's brother.
yaqob kissed raxhel, and lifted up his voice, and wept.
yaqob told raxhel that he was her father's relative, and that he was rivqah's son. she ran and told her father.
when laban heard the news of yaqob, his sister's son, he ran to meet yaqob, and embraced him, and kissed him, and let him come to his house. yaqob told laban all these things.
laban said to him, surely you are my bone and my flesh. yaqob stayed with him for a month.
laban said to yaqob, because you are my relative, should you therefore work for me for nothing? tell me, what will your wages be?
laban had two daughters. the name of the elder was leah, and the name of the younger was raxhel.
leah's eyes were weak, but raxhel was beautiful in form and attractive.
yaqob loved raxhel. he said, i will work for you seven years for raxhel, your younger daughter.
laban said, it is better that i give her to you, than that i should give her to another man. stay with me.
yaqob worked seven years for raxhel. they seemed to him but a few days, for the love he had for her.
yaqob said to laban, give me my wife, for my days are fulfilled, that i may come to her.
laban gathered together all the men of the place, and made a feast.
in the evening, he took leah his daughter, and let her come to yaqob. he came in to her.
laban gave cilpah his servant to his daughter leah for a servant.
in the morning, behold, it was leah. he said to laban, what is this you have done to me? didn't i work with you for raxhel? why then have you deceived me?
laban said, it is not done so in our place, to give the younger before the firstborn.
fulfil the week of this one, and we will give you the other also for the work which you will work with me for seven more years.
yaqob did so, and fulfilled her week. he gave him raxhel his daughter as wife.
laban gave bilhah, his servant, to his daughter raxhel to be her servant.
he went in also to raxhel, and he loved also raxhel more than leah, and worked with him seven more years.
yeahoh-vowelconsonant saw that leah was hated, and he opened her womb, but raxhel was barren.
leah conceived, and bore a son, and she named him reuben. for she said, because yeahoh-vowelconsonant has looked at my affliction; for now my husband will love me.
she conceived again, and bore a son, and said, because yeahoh-vowelconsonant has heard that i am hated, he has therefore given me this son also. she named him shimeon.
she conceived again, and bore a son. she said, now this time my husband will be joined to me, because i have borne him three sons. therefore his name was called levi.
she conceived again, and bore a son. she said, this time i will thank yeahoh-vowelconsonant. therefore she named him yeahudah. then she stopped bearing.
30
when raxhel saw that she bore yaqob no children, raxhel envied her sister. she said to yaqob, give me children, or else i will die.
yaqob's anger burnt against raxhel, and he said, am i in theory's place, who has withheld from you the fruit of the belly?
she said, behold, my maid bilhah. come to her, that she may bear on my knees, and i also may obtain children by her.
she gave him bilhah her servant as wife, and yaqob went in to her.
bilhah conceived, and bore yaqob a son.
raxhel said, theory has judged me, and has also heard my voice, and has given me a son. therefore she called his name dan.
bilhah, raxhel's servant, conceived again, and bore yaqob a second son.
raxhel said, i have wrestled with my sister with theory wrestlings, and i could. she named him naftali.
when leah saw that she had finished bearing, she took cilpah, her servant, and gave her to yaqob as a wife.
cilpah, leah's servant, bore yaqob a son.
leah said, how fortunate. she named him gad.
cilpah, leah's servant, bore yaqob a second son.
leah said, happy am i, for the daughters will call me happy. she named him asher.
reuben went in the days of wheat harvest, and found mandrakes in the field, and let them come to his mother, leah. then raxhel said to leah, please give me some of your son's mandrakes.
leah said to her, is it a small matter that you have taken away my husband? would you take away my son's mandrakes, also? raxhel said, therefore he will lie with you tonight for your son's mandrakes.
yaqob came from the field in the evening, and leah went out to meet him, and said, you must come in to me; for i have surely hired you with my son's mandrakes. he lay with her that night.
theory listened to leah, and she conceived, and bore yaqob a fifth son.
leah said, theory has given me my hire, because i gave my servant to my husband. she named him yissakhar.
leah conceived again, and bore a sixth son to yaqob.
leah said, theory has endowed me with a good dowry. now my husband will live with me, because i have borne him six sons. she named him cebulun.
afterwards, she bore a daughter, and named her dinah.
theory remembered raxhel, and theory listened to her, and opened her womb.
she conceived, bore a son, and said, theory has taken away my reproach.
she named him yosef, saying, may yeahoh-vowelconsonant add another son to me.
when raxhel had borne yosef, yaqob said to laban, send me away, that i may go to my own place, and to my country.
give me my wives and my children for whom i have worked for you, and let me go; for you know my work with which i have worked for you.
laban said to him, if now i have found favour in your eyes, stay here, for i have divined that yeahoh-vowelconsonant has blessed me for your sake.
he said, appoint me your wages, and i will give it.
yaqob said to him, you know how i have worked for you, and how your livestock have fared with me.
for it was little which you had before i came, and it has burst out to much. yeahoh-vowelconsonant has blessed you wherever i turned. now when will i do for my own house also?
laban said, what shall i give you? yaqob said, you shall not give me anything. if you will do this thing for me, i will again feed your flock and keep it.
i will pass through all your flock today, removing from there every speckled and spotted one, and every black one amongst the sheep, and the spotted and speckled amongst the goats. this will be my hire.
so my being right will answer for me hereafter, when you come concerning my hire that is before you. every one that is not speckled and spotted amongst the goats, and black amongst the sheep, that might be with me, will be considered stolen.
laban said, behold, let it be according to your word.
that day, he removed the male goats that were streaked and spotted, and all the female goats that were speckled and spotted, every one that had white in it, and all the black ones amongst the sheep, and gave them into the hand of his sons.
he set three days' journey between himself and yaqob, and yaqob fed the rest of laban's flocks.
yaqob took to himself rods of fresh poplar, almond, and plane tree, peeled white streaks in them, and made the white appear which was in the rods.
he set the rods which he had peeled opposite the flocks in the watering troughs where the flocks came to drink. they conceived when they came to drink.
the flocks conceived before the rods, and the flocks produced streaked, speckled, and spotted.
yaqob separated the lambs, and set the faces of the flocks towards the streaked and all the black in laban's flock. he put his own droves apart, and didn't put them into laban's flock.
whenever the stronger of the flock conceived, yaqob laid the rods in front of the eyes of the flock in the watering troughs, that they might conceive amongst the rods;
but when the flock were feeble, he didn't put them in. so the feebler were laban's, and the stronger yaqob's.
the man burst out very very, and had large flocks, female servants and workers, and camels and donkeys.
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yaqob heard laban's sons' words, saying, yaqob has taken away all that was our father's. he has obtained all this wealth from that which was our father's.
yaqob saw the expression on laban's face, and, behold, it was not towards him as before.
yeahoh-vowelconsonant said to yaqob, return to the land of your fathers, and to your relatives, and i will be with you.
yaqob sent and called raxhel and leah to the field to his flock,
and said to them, i see the expression on your father's face, that it is not towards me as before; but the theory of my father has been with me.
you know that i have worked for your father with all of my strength.
your father has deceived me, and changed my wages ten times, but theory didn't allow him to let me fracture.
if he said, ‘the speckled will be your wages,' then all the flock bore speckled. if he said, ‘the streaked will be your wages,' then all the flock bore streaked.
thus theory has taken away your father's livestock, and given them to me.
during mating season, i lifted up my eyes, and saw in a dream, and behold, the male goats which leapt on the flock were streaked, speckled, and grizzled.
the messenger of theory said to me in the dream, ‘yaqob,' and i said, ‘here i am.'
he said, ‘now lift up your eyes, and behold, all the male goats which leap on the flock are streaked, speckled, and grizzled, for i have seen all that laban does to you.
i am the theory of beit-al, where you sink-swimmed a pillar, where you vowed a vow to me. now arise, get out from this land, and return to the land of your birth.'
raxhel and leah answered him, is there yet any portion or inheritance for us in our father's house?
aren't we considered as foreigners by him? for he has sold us, and has also used up our money.
for all the riches which theory has taken away from our father are ours and our children's. now then, whatever theory has said to you, do.
then yaqob rose up, and set his sons and his wives on the camels,
and he took away all his livestock, and all his acquired which he had acquired, including the livestock which he had acquired in paddan aram, to go to yizxhaq his father, to the land of kanaan.
now laban had gone to shear his sheep; and raxhel stole the teraphim that were her father's.
yaqob stole from laban the syrian, in that he didn't tell him that he was running away.
so he fled with all that he had. he rose up, passed over the river, and set his face towards the mountain of gilead.
laban was told on the third day that yaqob had fled.
he took his relatives with him, and chased him seven days' journey. he overtook him in the mountain of gilead.
theory came to laban the syrian in a dream of the night, and said to him, be careful that you don't speak to yaqob either good or bad.
laban caught up with yaqob. now yaqob had pitched his tent in the mountain, and laban with his relatives encamped in the mountain of gilead.
laban said to yaqob, what have you done, that you have stolen from me, and carried away my daughters like captives of the sword?
why did you flee secretly, and steal from me, and didn't tell me, that i might have sent you away with mirth and with songs, with tambourine and with violin;
and didn't allow me to kiss my sons and my daughters? now have you done foolishly.
it is in the power of my hand to do you fracture, but the theory of your father spoke to me last night, saying, ‘be careful that you don't speak to yaqob either good or fracture.'
now, you want to be gone, because you greatly longed for your father's house, but why have you stolen my theories?
yaqob answered laban, because i was afraid, for i said, ‘lest you should take your daughters from me by force.'
anyone you find your theories with shall not live. before our relatives, discern what is yours with me, and take it. for yaqob didn't know that raxhel had stolen them.
laban went into yaqob's tent, into leah's tent, and into the tent of the two female servants; but he didn't find them. he went out of leah's tent, and came into raxhel's tent.
now raxhel had taken the teraphim, put them in the camel's saddle, and sat on them. laban felt around all the tent, but didn't find them.
she said to her father, don't let my mister be angry that i can't rise up before you; for i'm having my period. he searched, but didn't find the teraphim.
yaqob was angry, and argued with laban. yaqob answered laban, what is my misstep? what is my miss, that you have hotly pursued me?
now that you have felt around in all my stuff, what have you found of all your household stuff? set it here before my relatives and your relatives, that they may judge between us two.
these twenty years i have been with you. your ewes and your female goats have not cast their young, and i haven't eaten the rams of your flocks.
that which was torn of animals, i didn't bring to you. i bore its loss. of my hand you required it, whether stolen by day or stolen by night.
this was my situation: in the day the drought consumed me, and the frost by night; and my sleep fled from my eyes.
these twenty years i have been in your house. i worked for you fourteen years for your two daughters, and six years for your flock, and you have changed my wages ten times.
unless the theory of my father, the theory of abraham, and the fear of yizxhaq, had been with me, surely now you would have sent me away empty. theory has seen my affliction and the labour of my hands, and rebuked you last night.
laban answered yaqob, the daughters are my daughters, the children are my children, the flocks are my flocks, and all that you see is mine. what can i do today to these my daughters, or to their children whom they have borne?
now come, let's make a covenant, you and i. let it be for a witness between me and you.
yaqob took a stone, and set it up for a pillar.
yaqob said to his relatives, gather stones. they took stones, and made a heap. they ate there by the heap.
laban called it yegar sahaduta, but yaqob called it galeed.
laban said, this heap is witness between me and you today. therefore it was named galeed
and mizpah, for he said, yeahoh-vowelconsonant watch between me and you, when we are absent one from another.
if you afflict my daughters, or if you take wives in addition to my daughters, no man is with us; behold, theory is witness between me and you.
laban said to yaqob, see this heap, and see the pillar, which i have set between me and you.
may this heap be a witness, and the pillar be a witness, that i will not pass over this heap to you, and that you will not pass over this heap and this pillar to me, for harm.
the theory of abraham, and the theory of naxhor, the theory of their father, judge between us. then yaqob swore by the fear of his father, yizxhaq.
yaqob slaughtered a slaughter in the mountain, and called his relatives to eat bread. they ate bread, and stayed all night in the mountain.
early in the morning, laban rose up, and kissed his sons and his daughters, and blessed them. laban went and returned to his place.
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yaqob went on his way, and the messengers of theory met him.
when he saw them, yaqob said, this is theory's camp. he called the name of that place maxhanaim.
yaqob sent messengers in front of him to esau, his brother, to the land of seir, the field of adom.
he mitzva'ed them, saying, this is what you shall tell my mister, esau: ‘this is what your worker, yaqob, says. i have lived as a foreigner with laban, and stayed until now.
i have cattle, donkeys, flocks, workers, and female servants. i have sent to tell my mister, that i may find favour in your sight.'
the messengers returned to yaqob, saying, we came to your brother esau. he is coming to meet you, and four hundred men are with him.
then yaqob was greatly afraid and was distressed. he divided the people who were with him, along with the flocks, the herds, and the camels, into two camps.
he said, if esau comes to the one camp, and strikes it, then the camp which is left will escape.
yaqob said, theory of my father abraham, and theory of my father yizxhaq, yeahoh-vowelconsonant, who said to me, ‘return to your country, and to your relatives, and i will do you good,'
i am not worthy of the least of all the kindnesses, and of all the truth, which you have shown to your worker; for with just my staff i crossed over this yordan; and now i have become two camps.
please deliver me from the hand of my brother, from the hand of esau; for i respect him, lest he come and strike me and the mothers with the children.
you said, ‘i will surely do you good, and make your seed as the sand of the sea, which can't be counted because there are so many.'
he stayed there that night, and took from that which he had with him a rester for esau, his brother:
two hundred female goats and twenty male goats, two hundred ewes and twenty rams,
thirty milk camels and their colts, forty cows, ten bulls, twenty female donkeys and ten foals.
he gave them into the hands of his workers, every herd by itself, and said to his workers, pass over before me, and put a space between herd and herd.
he mitzva'ed the foremost, saying, when esau, my brother, meets you, and asks you, saying, ‘whose are you? where are you going? whose are these before you?'
then you shall say, ‘they are your worker, yaqob's. it is a rester sent to my mister, esau. behold, he also is behind us.'
he mitzva'ed also the second, and the third, and all that followed the herds, saying, this is how you shall speak to esau, when you find him.
you shall say, ‘not only that, but behold, your worker, yaqob, is behind us.' for, he said, i will appease him with the rester that goes before me, and afterward i will see his face. perhaps he will accept me.
so the rester passed over before him, and he himself stayed that night in the camp.
he rose up that night, and took his two wives, and his two servants, and his eleven sons, and crossed over the ford of the yaboq.
he took them, and sent them over the stream, and sent over that which he had.
yaqob was left alone, and wrestled with a man there until the breaking of the day.
when he saw that he couldn't against him, the man touched the hollow of his thigh, and the hollow of yaqob's thigh was strained as he wrestled.
the man said, send me, for the day breaks. yaqob said, i won't let you go unless you bless me.
he said to him, what is your name? he said, yaqob.
he said, your name will no longer be called yaqob, but yisreal; for you are immersed with theory and with men, and you can.
yaqob asked him, please tell me your name. he said, why is it that you ask what my name is? so he blessed him there.
yaqob called the name of the place penial; for he said, i have seen theory face to face, and my life is preserved.
the sun rose on him as he passed over penial, and he sided on his thigh.
therefore the children of yisreal don't eat the sinew of the hip, which is on the hollow of the thigh, to this day, because he touched the hollow of yaqob's thigh in the sinew of the hip.
33
yaqob lifted up his eyes, and looked, and, behold, esau was coming, and with him four hundred men. he divided the children between leah, raxhel, and the two servants.
he put the servants and their children in front, leah and her children after, and raxhel and yosef at the rear.
he himself passed over in front of them, and bowed himself to the ground seven times, until he came near to his brother.
esau ran to meet him, embraced him, fell on his neck, kissed him, and they wept.
he lifted up his eyes, and saw the women and the children; and said, who are these with you? he said, the children whom theory has graciously given your worker.
then the servants came near with their children, and they bowed themselves.
leah also and her children came near, and bowed themselves. after them, yosef came near with raxhel, and they bowed themselves.
esau said, what do you mean by all this camp which i met? yaqob said, to find favour in the eyes of my mister.
esau said, i have enough, my brother; let that which you have be yours.
yaqob said, please, no, if i have now found favour in your sight, then receive my rester at my hand, because i have seen your face, as one sees the face of theory, and you were pleased with me.
please take the gift that i let come to you, because theory has dealt graciously with me, and because i have enough. he urged him, and he took it.
esau said, let's take our journey, and let's go, and i will go before you.
yaqob said to him, my mister knows that the children are tender, and that the flocks and herds with me have their young, and if they overdrive them one day, all the flocks will die.
please let my mister pass over before his worker, and i will lead on gently, according to the pace of the livestock that are before me and according to the pace of the children, until i come to my mister to seir.
esau said, let me now leave with you some of the people who are with me. he said, why? let me find favour in the sight of my mister.
so esau returned that day on his way to seir.
yaqob travelled to sukot, built himself a house, and made shelters for his livestock. therefore the name of the place is called sukot.
yaqob came in peace to the city of shekhem, which is in the land of kanaan, when he came from paddan aram; and encamped before the city.
he bought the parcel of ground where he had spread his tent, at the hand of the children of xhamor, shekhem's father, for one hundred pieces of money.
he erected a slaughter-place there, and called it al alohei yisreal.
34
dinah, the daughter of leah, whom she bore to yaqob, went out to see the daughters of the land.
shekhem the son of xhamor the xhivi, the prince of the land, saw her. he took her, lay with her, and humbled her.
his self joined to dinah, the daughter of yaqob, and he loved the young lady, and spoke kindly to the young lady.
shekhem spoke to his father, xhamor, saying, get me this young lady as a wife.
now yaqob heard that he had defiled dinah, his daughter; and his sons were with his livestock in the field. yaqob held his peace until they came.
xhamor the father of shekhem went out to yaqob to talk with him.
the sons of yaqob came in from the field when they heard it. the men were grieved, and they were very angry, because he had done folly in yisreal in lying with yaqob's daughter, a thing that ought not to be done.
xhamor talked with them, saying, the self of my son, shekhem, longs for your daughter. please give her to him as a wife.
make marriages with us. give your daughters to us, and take our daughters for yourselves.
you shall dwell with us, and the land will be before you. live and trade in it, and get holdings in it.
shekhem said to her father and to her brothers, let me find favour in your eyes, and whatever you will tell me i will give.
ask me a great amount for a dowry, and i will give whatever you ask of me, but give me the young lady as a wife.
the sons of yaqob answered shekhem and xhamor his father with deceit when they spoke, because he had defiled dinah their sister,
and said to them, we can't do this thing, to give our sister to one who is uncircumcised; for that is a reproach to us.
only on this condition will we consent to you. if you will be as we are, that every male of you be circumcised,
then will we give our daughters to you; and we will take your daughters to us, and we will dwell with you, and we will become one people.
but if you will not listen to us and be circumcised, then we will take our sister, and we will be gone.
their words pleased xhamor and shekhem, xhamor's son.
the young man didn't wait to do this thing, because he had delight in yaqob's daughter, and he was honoured above all the house of his father.
xhamor and shekhem, his son, came to the gate of their city, and talked with the men of their city, saying,
these men are peaceful with us. therefore let them live in the land and trade in it. for behold, the land is large enough for them. let's take their daughters to us for wives, and let's give them our daughters.
only on this condition will the men consent to us to settle with us, to become one people, if every male amongst us is circumcised, as they are circumcised.
won't their livestock and their buyings and all their animals be ours? only let's give our consent to them, and they will dwell with us.
all who went out of the gate of his city listened to xhamor, and to shekhem his son; and every male was circumcised, all who went out of the gate of his city.
on the third day, when they were sore, two of yaqob's sons, shimeon and levi, dinah's brothers, each took his sword, came upon the unsuspecting city, and killed all the males.
they killed xhamor and shekhem, his son, with the edge of the sword, and took dinah out of shekhem's house, and went away.
yaqob's sons came on the dead, and plundered the city, because they had defiled their sister.
they took their flocks, their herds, their donkeys, that which was in the city, that which was in the field,
and all their wealth. they took captive all their little ones and their wives, and took as plunder everything that was in the house.
yaqob said to shimeon and levi, you have troubled me, to make me odious to the inhabitants of the land, amongst the kanaanis and the pericis. i am few in number. they will gather themselves together against me and strike me, and i will be destroyed, i and my house.
they said, should he deal with our sister as with a prostitute?
35
theory said to yaqob, arise, go up to beit-al, and live there. make there a slaughter-place to theory, who appeared to you when you fled from the face of esau your brother.
then yaqob said to his household, and to all who were with him, put away the foreign theories that are amongst you, purify yourselves, and change your garments.
let's arise, and go up to beit-al. i will make there a slaughter-place to theory, who answered me in the day of my distress, and was with me on the way which i went.
they gave to yaqob all the foreign theories which were in their hands, and the rings which were in their ears; and yaqob hid them under the oak which was by shekhem.
they travelled, and a terror of theory was on the cities that were around them, and they didn't chase the sons of yaqob.
so yaqob came to luc (that is, beit-al), which is in the land of kanaan, he and all the people who were with him.
he built a slaughter-place there, and called the place al beit al; because there theory was revealed to him, when he fled from the face of his brother.
deborah, rivqah's nurse, died, and she was buried below beit-al under the oak; and its name was called alon bakut.
theory appeared to yaqob again, when he came from paddan aram, and blessed him.
theory said to him, your name is yaqob. your name shall not be yaqob any more, but your name will be yisreal. he named him yisreal.
theory said to him, i am theory breast-field. be fruitful and become many. a nation and a community of nations will be from you, and kings will emerge from your loins.
the land which i gave to abraham and yizxhaq, i will give it to you, and to your seed after you i will give the land.
theory went up from him in the place where he spoke with him.
yaqob set up a pillar in the place where he spoke with him, a pillar of stone. he poured out a pourer on it, and poured oil on it.
yaqob called the name of the place where theory spoke with him beit-al.
they travelled from beit-al. there was still some distance to come to efrat, and raxhel travailed. she had hard labour.
when she was in hard labour, the midwife said to her, don't be afraid, for now you will have another son.
as her self was emerging (for she died), she named him benoni, but his father named him benyamin.
raxhel died, and was buried on the way to efrat (also called beit-lexhem).
yaqob set up a pillar on her grave. the same is the pillar of raxhel's grave to this day.
yisreal travelled, and spread his tent beyond the tower of eder.
while yisreal lived in that land, reuben went and lay with bilhah, his father's concubine, and yisreal heard of it. now the sons of yaqob were twelve.
the sons of leah: reuben (yaqob's firstborn), shimeon, levi, yeahudah, yissakhar, and cebulun.
the sons of raxhel: yosef and benyamin.
the sons of bilhah (raxhel's servant): dan and naftali.
the sons of cilpah (leah's servant): gad and asher. these are the sons of yaqob, who were born to him in paddan aram.
yaqob came to yizxhaq his father, to mamre, to qiriat arba (which is xhebron), where abraham and yizxhaq lived as foreigners.
the days of yizxhaq were one hundred and eighty years.
yizxhaq gave up the breathwind and died, and was gathered to his people, old and full of days. esau and yaqob, his sons, buried him.
36
now this is the history of the generations of esau (that is, adom).
esau took his wives from the daughters of kanaan: adah the daughter of ailon, the xhiti; and oholibamah the daughter of anah, the daughter of zibeon, the xhivi;
and basemat, yishmeal's daughter, sister of nebaiot.
adah bore to esau alifac. basemat bore reual.
oholibamah bore yeush, yalam, and qoraxh. these are the sons of esau, who were born to him in the land of kanaan.
esau took his wives, his sons, his daughters, and all the members of his household, with his livestock, all his animals, and all his buyings, which he had gathered in the land of kanaan, and went into a land away from his brother yaqob.
for their substance was too great for them to settle together, and the land of their travels couldn't bear them because of their livestock.
esau lived in the hill country of seir. esau is adom.
this is the history of the generations of esau the father of the adomis in the hill country of seir:
these are the names of esau's sons: alifac, the son of adah, the wife of esau; and reual, the son of basemat, the wife of esau.
the sons of alifac were teman, omar, zefo, and gatam, and qenac.
timna was concubine to alifac, esau's son; and she bore to alifac amaleq. these are the descendants of adah, esau's wife.
these are the sons of reual: naxhat, ceraxh, shamah, and micah. these were the descendants of basemat, esau's wife.
these were the sons of oholibamah, the daughter of anah, the daughter of zibeon, esau's wife: she bore to esau yeush, yalam, and qoraxh.
these are the chiefs of the sons of esau: the sons of alifac the firstborn of esau: chief teman, chief omar, chief zefo, chief qenac,
chief qoraxh, chief gatam, chief amaleq. these are the chiefs who came of alifac in the land of adom. these are the sons of adah.
these are the sons of reual, esau's son: chief naxhat, chief ceraxh, chief shamah, chief micah. these are the chiefs who came of reual in the land of adom. these are the sons of basemat, esau's wife.
these are the sons of oholibamah, esau's wife: chief yeush, chief yalam, chief qoraxh. these are the chiefs who came of oholibamah the daughter of anah, esau's wife.
these are the sons of esau (that is, adom), and these are their chiefs.
these are the sons of seir the xhori, the inhabitants of the land: lotan, shobal, zibeon, anah,
dishon, ecer, and dishan. these are the chiefs who came of the xhoris, the children of seir in the land of adom.
the children of lotan were xhori and heman. lotan's sister was timna.
these are the children of shobal: alvan, manaxhat, ebal, shefo, and onam.
these are the children of zibeon: aiyeah and anah. this is anah who found the hot springs in the desert, as he fed the donkeys of zibeon his father.
these are the children of anah: dishon and oholibamah, the daughter of anah.
these are the children of dishon: xhemdan, eshban, itran, and kheran.
these are the children of ecer: bilhan, caavan, and aqan.
these are the children of dishan: uz and aran.
these are the chiefs who came of the xhoris: chief lotan, chief shobal, chief zibeon, chief anah,
chief dishon, chief ecer, and chief dishan. these are the chiefs who came of the xhoris, according to their chiefs in the land of seir.
these are the kings who reigned in the land of adom, before any king reigned over the children of yisreal.
bela, the son of beor, reigned in adom. the name of his city was dinhabah.
bela died, and yobab, the son of ceraxh of bozrah, reigned in his place.
yobab died, and xhusham of the land of the temanis reigned in his place.
xhusham died, and hadad, the son of bedad, who struck midian in the field of moab, reigned in his place. the name of his city was avit.
hadad died, and samlah of masreqah reigned in his place.
samlah died, and shaul of rexhobot by the river, reigned in his place.
shaul died, and baal xhanan the son of akhbor reigned in his place.
baal xhanan the son of akhbor died, and hadar reigned in his place. the name of his city was pau. his wife's name was mehetabal, the daughter of matred, the daughter of mi-cahab.
these are the names of the chiefs who came from esau, according to their families, after their places, and by their names: chief timna, chief alvah, chief yetet,
chief oholibamah, chief alah, chief pinon,
chief qenac, chief teman, chief mibzar,
chief magdial, and chief iram. these are the chiefs of adom, according to their settlements in the land of their holding. this is esau, the father of the adomis.
37
yaqob lived in the land of his father's travels, in the land of kanaan.
this is the history of the generations of yaqob. yosef, being seventeen years old, was feeding the flock with his brothers. he was a boy with the sons of bilhah and cilpah, his father's wives. yosef let come a fracture report of them to their father.
now yisreal loved yosef more than all his children, because he was the son of his old age, and he made him a tunic of many colours.
his brothers saw that their father loved him more than all his brothers, and they hated him, and couldn't speak peaceably to him.
yosef dreamt a dream, and he told it to his brothers, and they hated him all the more.
he said to them, please hear this dream which i have dreamt:
for behold, we were binding sheaves in the field, and behold, my sheaf arose and also stood upright; and behold, your sheaves came around, and bowed down to my sheaf.
his brothers asked him, will you indeed reign over us? will you indeed have dominion over us? they hated him all the more for his dreams and for his words.
he dreamt yet another dream, and told it to his brothers, and said, behold, i have dreamt yet another dream: and behold, the sun and the moon and eleven stars bowed down to me.
he told it to his father and to his brothers. his father rebuked him, and said to him, what is this dream that you have dreamt? will i and your mother and your brothers indeed come to bow ourselves down to the land before you?
his brothers envied him, but his father kept this saying in mind.
his brothers went to feed their father's flock in shekhem.
yisreal said to yosef, aren't your brothers feeding the flock in shekhem? come, and i will send you to them. he said to him, here i am.
he said to him, go now, see whether it is well with your brothers, and well with the flock; and bring me word again. so he sent him out of the valley of xhebron, and he came to shekhem.
a certain man found him, and behold, he was wandering in the field. the man asked him, what are you looking for?
he said, i am looking for my brothers. tell me, please, where they are feeding the flock.
the man said, they have left here, for i heard them say, ‘let's go to dotan.' yosef went after his brothers, and found them in dotan.
they saw him afar off, and before he came near to them, they conspired against him to kill him.
they said to one another, behold, this dreamer comes.
come now therefore, and let's kill him, and cast him into one of the pits, and we will say, ‘a fracture animal has devoured him.' we will see what will become of his dreams.
reuben heard it, and delivered him out of their hand, and said, let's not take his life.
reuben said to them, shed no blood. throw him into this pit that is in the desert, but lay no hand on him—that he might deliver him out of their hand, to restore him to his father.
when yosef came to his brothers, they stripped yosef of his tunic, the tunic of many colours that was on him;
and they took him, and threw him into the pit. the pit was empty. there was no water in it.
they sat down to eat bread, and they lifted up their eyes and looked, and saw a caravan of yishmealis was coming from gilead, with their camels bearing spices and balm and myrrh, going to carry it down to egypt.
yeahudah said to his brothers, what profit is it if we kill our brother and conceal his blood?
come, and let's sell him to the yishmealis, and not let our hand be on him; for he is our brother, our flesh. his brothers listened to him.
midianis who were merchants passed by, and they drew and lifted up yosef out of the pit, and sold yosef to the yishmealis for twenty pieces of silver. the merchants let yosef come to egypt.
reuben returned to the pit, and saw that yosef wasn't in the pit; and he tore his clothes.
he returned to his brothers, and said, the child is no more; and i, where will i go?
they took yosef's tunic, and killed a male goat, and dipped the tunic in the blood.
they took the tunic of many colours, and they let it come to their father, and said, we have found this. examine it, now, and see if it is your son's tunic or not.
he recognised it, and said, it is my son's tunic. a fracture animal has devoured him. yosef is without doubt torn in pieces.
yaqob tore his clothes, and put sackcloth on his waist, and mourned for his son many days.
all his sons and all his daughters rose up to comfort him, but he refused to be comforted. he said, for i will go down to sheol to my son, mourning. his father wept for him.
the midianis sold him into egypt to potifar, an officer of fuhrero's, the captain of the guard.
38
at that time, yeahudah went down from his brothers, and visited a certain adulami, whose name was xhirah.
there, yeahudah saw the daughter of a certain kanaani man named shua. he took her, and went in to her.
she conceived, and bore a son; and he named him er.
she conceived again, and bore a son; and she named him onan.
she yet again bore a son, and named him shelaxh. he was at khezib when she bore him.
yeahudah took a wife for er, his firstborn, and her name was tamar.
er, yeahudah's firstborn, was fracture in yeahoh-vowelconsonant's sight. so yeahoh-vowelconsonant killed him.
yeahudah said to onan, go in to your brother's wife, and perform the duty of a husband's brother to her, and raise up seed for your brother.
onan knew that the seed wouldn't be his; and when he went in to his brother's wife, he spilled his semen on the ground, lest he should give seed to his brother.
the thing which he did was fracture in yeahoh-vowelconsonant's sight, and he killed him also.
then yeahudah said to tamar, his daughter-in-law, remain a widow in your father's house, until shelaxh, my son, is grown up; for he said, lest he also die, like his brothers. tamar went and lived in her father's house.
after many days, shua's daughter, the wife of yeahudah, died. yeahudah was comforted, and went up to his sheep shearers to timnah, he and his friend xhirah, the adulami.
tamar was told, behold, your father-in-law is going up to timnah to shear his sheep.
she took off the garments of her widowhood, and covered herself with her veil, and wrapped herself, and sat in the gate of einaim, which is on the way to timnah; for she saw that shelaxh was grown up, and she wasn't given to him as a wife.
when yeahudah saw her, he thought that she was a prostitute, for she had covered her face.
he turned to her by the way, and said, please come, let me come in to you, for he didn't know that she was his daughter-in-law. she said, what will you give me, that you may come in to me?
he said, i will send you a young goat from the flock. she said, will you give me a pledge, until you send it?
he said, what pledge will i give you? she said, your signet and your cord, and your staff that is in your hand. he gave them to her, and came in to her, and she conceived by him.
she arose, and went away, and put off her veil from her, and put on the garments of her widowhood.
yeahudah sent the young goat by the hand of his friend, the adulami, to receive the pledge from the woman's hand, but he didn't find her.
then he asked the men of her place, saying, where is the prostitute, that was at einaim by the road? they said, there has been no prostitute here.
he returned to yeahudah, and said, i haven't found her; and also the men of the place said, ‘there has been no prostitute here.'
yeahudah said, let her keep it, lest we be shamed. behold, i sent this young goat, and you haven't found her.
about three months later, yeahudah was told, tamar, your daughter-in-law, has played the prostitute. moreover, behold, she is with child by prostitution. yeahudah said, bring her out, and let her be burnt.
when she emerged, she sent to her father-in-law, saying, i am with child by the man who owns these. she also said, please discern whose these are—the signet, and the cords, and the staff.
yeahudah acknowledged them, and said, she is more right than i, because i didn't give her to shelaxh, my son. he knew her again no more.
in the time of her travail, behold, twins were in her womb.
when she travailed, one put out a hand, and the midwife took and tied a scarlet thread on his hand, saying, this came out first.
as he drew back his hand, behold, his brother came out, and she said, what have you burst an outburst for yourself? therefore his name was called perez.
afterward his brother came out, who had the scarlet thread on his hand, and his name was called ceraxh.
39
yosef was let down to egypt. potifar, an officer of fuhrero's, the captain of the guard, an egyptian, bought him from the hand of the yishmealis that had let him go down there.
yeahoh-vowelconsonant was with yosef, and he was a prosperous man. he was in the house of his mister the egyptian.
his mister saw that yeahoh-vowelconsonant was with him, and that yeahoh-vowelconsonant made all that he did prosper in his hand.
yosef found favour in his sight. he ministered to him, and potifar made him overseer over his house, and all that he had he put into his hand.
from the time that he made him overseer in his house, and over all that he had, yeahoh-vowelconsonant blessed the egyptian's house for yosef's sake. yeahoh-vowelconsonant's blessing was on all that he had, in the house and in the field.
he left all that he had in yosef's hand. he didn't concern himself with anything, except for the food which he ate. yosef was well-built and handsome.
after these things, his mister's wife set her eyes on yosef; and she said, lie with me.
but he refused, and said to his mister's wife, behold, my mister doesn't know what is with me in the house, and he has put all that he has into my hand.
no one is greater in this house than i am, and he has not kept back anything from me but you, because you are his wife. how then can i do this great fracture, and miss against theory?
as she spoke to yosef day by day, he didn't listen to her, to lie by her, or to be with her.
about this time, he went into the house to do his work, and there were none of the men of the house inside.
she caught him by his garment, saying, lie with me. he left his garment in her hand, and ran outside.
when she saw that he had left his garment in her hand, and had run outside,
she called to the men of her house, and spoke to them, saying, behold, he has let a hebrew come to us to mock us. he came in to me to lie with me, and i cried with a loud voice.
when he heard that i lifted up my voice and cried, he left his garment by me, and ran outside.
she rested his garment by her, until his mister came home.
she spoke to him according to these words, saying, the hebrew worker, whom you have let come to us, came in to me to mock me,
and as i lifted up my voice and cried, he left his garment by me, and ran outside.
when his mister heard the words of his wife, which she spoke to him, saying, this is what your worker did to me, his wrath was kindled.
yosef's mister took him, and put him into the prison, the place where the king's prisoners were bound, and he was there in custody.
but yeahoh-vowelconsonant was with yosef, and showed kindness to him, and gave him favour in the sight of the keeper of the prison.
the keeper of the prison committed to yosef's hand all the prisoners who were in the prison. whatever they did there, he was responsible for it.
the keeper of the prison didn't look after anything that was under his hand, because yeahoh-vowelconsonant was with him; and that which he did, yeahoh-vowelconsonant made it prosper.
40
after these things, the butler of the king of egypt and his baker offended their mister, the king of egypt.
fuhrero was angry with his two officers, the chief cup bearer and the chief baker.
he put them in custody in the house of the captain of the guard, into the prison, the place where yosef was bound.
the captain of the guard assigned them to yosef, and he took care of them. they stayed in prison many days.
they both dreamt a dream, each man his dream, in one night, each man according to the interpretation of his dream, the cup bearer and the baker of the king of egypt, who were bound in the prison.
yosef came in to them in the morning, and saw them, and saw that they were sad.
he asked fuhrero's officers who were with him in custody in his mister's house, saying, why do you look so sad today?
they said to him, we have dreamt a dream, and there is no one who can interpret it. yosef said to them, don't interpretations belong to theory? please tell it to me.
the chief cup bearer told his dream to yosef, and said to him, in my dream, behold, a vine was in front of me,
and in the vine were three branches. it was as though it budded, it blossomed, and its clusters produced ripe grapes.
fuhrero's cup was in my hand; and i took the grapes, and pressed them into fuhrero's cup, and i gave the cup into fuhrero's hand.
yosef said to him, this is its interpretation: the three branches are three days.
within three more days, fuhrero will lift up your head, and restore you to your office. you will give fuhrero's cup into his hand, the way you did when you were his cup bearer.
but remember me when it is well with you. please show kindness to me, and make mention of me to fuhrero, and bring me out of this house.
for indeed, i was stolen away out of the land of the hebrews, and here also i have done nothing that they should put me into the dungeon.
when the chief baker saw that the interpretation was good, he said to yosef, i also was in my dream, and behold, three baskets of white bread were on my head.
in the uppermost basket there were all kinds of baked food for fuhrero, and the birds ate them out of the basket on my head.
yosef answered, this is its interpretation. the three baskets are three days.
within three more days, fuhrero will lift up your head from off you, and will hang you on a tree; and the birds will eat your flesh from off you.
on the third day, which was fuhrero's birthday, he made a feast for all his workers, and he lifted up the head of the chief cup bearer and the head of the chief baker amongst his workers.
he restored the chief cup bearer to his position again, and he gave the cup into fuhrero's hand;
but he hanged the chief baker, as yosef had interpreted to them.
yet the chief cup bearer didn't remember yosef, but forgot him.
41
at the end of two full years, fuhrero dreamt, and behold, he stood by the river.
behold, seven cattle came up out of the river. they were sleek and fat, and they fed in the marsh grass.
behold, seven other cattle came up after them out of the river, ugly and thin, and stood by the other cattle on the brink of the river.
the ugly and thin cattle ate up the seven sleek and fat cattle. so fuhrero awoke.
he slept and dreamt a second time; and behold, seven heads of grain came up on one stalk, healthy and good.
behold, seven heads of grain, thin and blasted with the east wind, sprung up after them.
the thin heads of grain swallowed up the seven healthy and full ears. fuhrero awoke, and behold, it was a dream.
in the morning, his breathwind was troubled, and he sent and called for all of egypt's magicians and wise men. fuhrero told them his dreams, but there was no one who could interpret them to fuhrero.
then the chief cup bearer spoke to fuhrero, saying, i remember my faults today.
fuhrero was angry with his workers, and put me in custody in the house of the captain of the guard, with the chief baker.
we dreamt a dream in one night, he and i. each man dreamt according to the interpretation of his dream.
there was with us there a young man, a hebrew, worker to the captain of the guard, and we told him, and he interpreted to us our dreams. he interpreted to each man according to his dream.
as he interpreted to us, so it was. he restored me to my office, and he hanged him.
then fuhrero sent and called yosef, and they brought him hastily out of the dungeon. he shaved himself, changed his clothing, and came in to fuhrero.
fuhrero said to yosef, i have dreamt a dream, and there is no one who can interpret it. i have heard it said of you, that when you hear a dream you can interpret it.
yosef answered fuhrero, saying, it isn't in me. theory will give fuhrero an answer of peace.
fuhrero spoke to yosef, in my dream, behold, i stood on the brink of the river;
and behold, seven fat and sleek cattle came up out of the river. they fed in the marsh grass;
and behold, seven other cattle came up after them, poor and very ugly and thin, such as i never saw in all the land of egypt for ugliness.
the thin and ugly cattle ate up the first seven fat cattle;
and when they had eaten them up, it couldn't be known that they had eaten them, but they were still ugly, as at the beginning. so i awoke.
i saw in my dream, and behold, seven heads of grain came up on one stalk, full and good;
and behold, seven heads of grain, withered, thin, and blasted with the east wind, sprung up after them.
the thin heads of grain swallowed up the seven good heads of grain. i told it to the magicians, but there was no one who could explain it to me.
yosef said to fuhrero, the dream of fuhrero is one. what theory is about to do he has declared to fuhrero.
the seven good cattle are seven years; and the seven good heads of grain are seven years. the dream is one.
the seven thin and ugly cattle that came up after them are seven years, and also the seven empty heads of grain blasted with the east wind; they will be seven years of famine.
that is the word which i have spoken to fuhrero. theory has shown fuhrero what he is about to do.
behold, seven years of great plenty throughout all the land of egypt are coming.
seven years of famine will arise after them, and all the plenty will be forgotten in the land of egypt. the famine will consume the land,
and the plenty will not be known in the land by reason of that famine which follows; for it will be very grievous.
the dream was doubled to fuhrero, because the thing is established by theory, and theory will shortly do it.
now therefore let fuhrero look for a discreet and wise man, and set him over the land of egypt.
let fuhrero do this, and let him appoint overseers over the land, and take up the fifth part of the land of egypt's produce in the seven plenteous years.
let them gather all the food of these good years that come, and store grain under the hand of fuhrero for food in the cities, and let them keep it.
the food will be to supply the land against the seven years of famine, which will be in the land of egypt; so that the land will not perish through the famine.
the thing was good in the eyes of fuhrero, and in the eyes of all his workers.
fuhrero said to his workers, can we find such a one as this, a man in whom is the breathwind of theory?
fuhrero said to yosef, because theory has shown you all of this, there is no one so discreet and wise as you.
you shall be over my house. all my people will be ruled according to your word. only in the throne i will be greater than you.
fuhrero said to yosef, behold, i have set you over all the land of egypt.
fuhrero took off his signet ring from his hand, and put it on yosef's hand, and arrayed him in robes of fine linen, and put a gold chain about his neck.
he made him ride in the second chariot which he had. they cried before him, bow the knee. he set him over all the land of egypt.
fuhrero said to yosef, i am fuhrero. without you, no man shall lift up his hand or his foot in all the land of egypt.
fuhrero called yosef's name zafenat-paneaxh. he gave him asenat, the daughter of potifera kohen of on as a wife. yosef went out over the land of egypt.
yosef was thirty years old when he stood before fuhrero king of egypt. yosef went out from the presence of fuhrero, and went throughout all the land of egypt.
in the seven plenteous years the land produced abundantly.
he gathered up all the food of the seven years which were in the land of egypt, and laid up the food in the cities. he stored food in each city from the fields around that city.
yosef laid up grain as the sand of the sea, very much, until he stopped counting, for it was without number.
to yosef were born two sons before the year of famine came, whom asenat, the daughter of potifera kohen of on, bore to him.
yosef called the name of the firstborn manasheh, for, he said, theory has made me forget all my toil, and all my father's house.
the name of the second, he called efraim: for theory has made me fruitful in the land of my affliction.
the seven years of plenty, that were in the land of egypt, came to an end.
the seven years of famine began to come, just as yosef had said. there was famine in all lands, but in all the land of egypt there was bread.
when all the land of egypt was famished, the people cried to fuhrero for bread, and fuhrero said to all the egyptians, go to yosef. what he says to you, do.
the famine was over all the surface of the land. yosef opened all the store houses, and sold to the egyptians. the famine was severe in the land of egypt.
all countries came into egypt, to yosef, to buy grain, because the famine was severe in all the land.
42
now yaqob saw that there was grain in egypt, and yaqob said to his sons, why do you look at one another?
he said, behold, i have heard that there is grain in egypt. go down there, and buy for us from there, so that we may live, and not die.
yosef's ten brothers went down to buy grain from egypt.
but yaqob didn't send benyamin, yosef's brother, with his brothers; for he said, lest perhaps harm happen to him.
the sons of yisreal came to buy amongst those who came, for the famine was in the land of kanaan.
yosef was the governor over the land. it was he who sold to all the people of the land. yosef's brothers came, and bowed themselves down to him with their faces to the land.
yosef saw his brothers, and he recognised them, but acted like a stranger to them, and spoke roughly with them. he said to them, where did you come from? they said, from the land of kanaan, to buy food.
yosef recognised his brothers, but they didn't recognise him.
yosef remembered the dreams which he dreamt about them, and said to them, you are spies. you have come to see the nakedness of the land.
they said to him, no, my mister, but your workers have come to buy food.
we are all one man's sons; we are honest men. your workers are not spies.
he said to them, no, but you have come to see the nakedness of the land.
they said, we, your workers, are twelve brothers, the sons of one man in the land of kanaan; and behold, the youngest is today with our father, and one is no more.
yosef said to them, it is like i told you, saying, ‘you are spies.'
by this you shall be tested. by the life of fuhrero, you shall not go out from here, unless your youngest brother comes here.
send one of you, and let him get your brother, and you shall be bound, that your words may be tested, whether there is truth in you, or else by the life of fuhrero surely you are spies.
he put them all together into custody for three days.
yosef said to them the third day, do this, and live, for i respect theory.
if you are honest men, then let one of your brothers be bound in your prison; but you go, carry grain for the famine of your houses.
bring your youngest brother to me; so will your words be verified, and you won't die. they did so.
they said to one another, we are certainly guilty concerning our brother, in that we saw the distress of his self, when he begged us, and we wouldn't listen. therefore this distress has come upon us.
reuben answered them, saying, didn't i tell you, saying, ‘don't miss against the child,' and you wouldn't listen? therefore also, behold, his blood is required.
they didn't know that yosef understood them; for there was an interpreter between them.
he turned himself away from them, and wept. then he returned to them, and spoke to them, and took shimeon from amongst them, and bound him before their eyes.
then yosef gave a mitzvah to fill their bags with grain, and to restore each man's money into his sack, and to give them food for the way. so it was done to them.
they loaded their donkeys with their grain, and went from there.
as one of them opened his sack to give his donkey food in the lodging place, he saw his money. behold, it was in the mouth of his sack.
he said to his brothers, my money is restored. behold, it is in my sack. their hearts failed them, and they turned trembling to one another, saying, what is this that theory has done to us?
they came to yaqob their father, to the land of kanaan, and told him all that had happened to them, saying,
the man, my mister of the land, spoke roughly with us, and took us for spies of the country.
we said to him, ‘we are honest men. we are no spies.
we are twelve brothers, sons of our father; one is no more, and the youngest is today with our father in the land of kanaan.'
the man, my mister of the land, said to us, ‘by this i will know that you are honest men: leave one of your brothers with me, and take grain for the famine of your houses, and go your way.
bring your youngest brother to me. then i will know that you are not spies, but that you are honest men. so i will give your brother to you, and you shall trade in the land.'
as they emptied their sacks, behold, each man's bundle of money was in his sack. when they and their father saw their bundles of money, they were afraid.
yaqob, their father, said to them, you have bereaved me of my children. yosef is no more, shimeon is no more, and you want to take benyamin away. all these things are against me.
reuben spoke to his father, saying, kill my two sons, if i don't bring him to you. entrust him to my care, and i will bring him to you again.
he said, my son shall not go down with you; for his brother is dead, and he only is left. if harm happens to him along the way in which you go, then you will bring down my grey hairs with sorrow to sheol.
43
the famine was severe in the land.
when they had eaten up the grain which they had let come out of egypt, their father said to them, go again, buy us a little more food.
yeahudah spoke to him, saying, the man solemnly warned us, saying, ‘you shall not see my face, unless your brother is with you.'
if you'll send our brother with us, we'll go down and buy you food;
but if you don't send him, we won't go down, for the man said to us, ‘you shall not see my face, unless your brother is with you.'
yisreal said, why did you treat me so badly, telling the man that you had another brother?
they said, the man asked directly concerning ourselves, and concerning our relatives, saying, ‘is your father still alive? have you another brother?' we just answered his questions. is there any way we could know that he would say, ‘bring your brother down?'
yeahudah said to yisreal, his father, send the boy with me, and we'll get up and go, so that we may live, and not die, both we, and you, and also our little ones.
i'll be collateral for him. from my hand will you require him. if i don't bring him to you, and set him before you, then let me bear the blame all days;
for if we hadn't delayed, surely we would have returned a second time by now.
their father, yisreal, said to them, if it must be so, then do this: take from the choice fruits of the land in your bags, and carry down a rester for the man, a little balm, a little honey, spices and myrrh, nuts, and almonds;
and take double money in your hand, and take back the money that was returned in the mouth of your sacks. perhaps it was an oversight.
take your brother also, get up, and return to the man.
may theory breast-field give you wombings before the man, that he may release to you your other brother and benyamin. if i am bereaved of my children, i am bereaved.
the men took that rester, and they took double money in their hand, and benyamin; and got up, went down to egypt, and stood before yosef.
when yosef saw benyamin with them, he said to the steward of his house, bring the men into the house, and butcher an animal, and prepare; for the men will dine with me at noon.
the man did as yosef said, and the man made the men come to yosef's house.
the men respected, because they were made to come to yosef's house; and they said, because of the money that was returned in our sacks the first time, we're made to come in; that he may seek occasion against us, attack us, and seize us as workers, along with our donkeys.
they came near to the steward of yosef's house, and they spoke to him at the door of the house,
and said, oh, my mister, we indeed came down the first time to buy food.
when we came to the lodging place, we opened our sacks, and behold, each man's money was in the mouth of his sack, our money in full weight. we have returned it in our hand.
we have let other money go down in our hand to buy food. we don't know who put our money in our sacks.
he said, peace be to you. don't be afraid. your theory, and the theory of your father, has given you treasure in your sacks. i received your money. he let shimeon emerge to them.
the man let the men come into yosef's house, and gave them water, and they washed their feet. he gave their donkeys fodder.
they prepared the rester for yosef's coming at noon, for they heard that they should eat bread there.
when yosef came home, they let come to him the rester which was in their hand into the house, and bowed themselves down to the land before him.
he asked them of their welfare, and said, is your father well, the old man of whom you spoke? is he yet alive?
they said, your worker, our father, is well. he is still alive. they bowed down humbly.
he lifted up his eyes, and saw benyamin, his brother, his mother's son, and said, is this your youngest brother, of whom you spoke to me? he said, theory be gracious to you, my son.
yosef hurried, for his wombing yearned over his brother; and he sought a place to weep. he came into his room, and wept there.
he washed his face, and came out. he controlled himself, and said, serve the meal.
they served him by himself, and them by themselves, and the egyptians who ate with him by themselves, because the egyptians don't eat with the hebrews, for that is an abomination to the egyptians.
they sat before him, the firstborn according to his birthright, and the youngest according to his youth, and the men marvelled with one another.
he sent portions to them from before him, but benyamin's portion was five times as much as any of theirs. they drank, and were merry with him.
44
he mitzva'ed the steward of his house, saying, fill the men's sacks with food, as much as they can carry, and put each man's money in his sack's mouth.
put my cup, the silver cup, in the sack's mouth of the youngest, with his grain money. he did according to the word that yosef had spoken.
as soon as the morning was light, the men were sent away, they and their donkeys.
when they had gone out of the city, and were not yet far off, yosef said to his steward, up, chase after the men. when you overtake them, ask them, ‘why have you rewarded fracture for good?
isn't this that from which my mister drinks, and by which he indeed divines? you have done fracture in so doing.'
he overtook them, and he spoke these words to them.
they said to him, why does my mister speak such words as these? far be it from your workers that they should do such a thing.
behold, the money, which we found in our sacks' mouths, we returned to you out of the land of kanaan. how then should we steal silver or gold out of your mister's house?
with whomever of your workers it is found, let him die, and we also will be my mister's workers.
he said, now also let it be according to your words. he with whom it is found will be my worker; and you will be blameless.
then they hurried, and each man took his sack down to the ground, and each man opened his sack.
he searched, beginning with the oldest, and ending at the youngest. the cup was found in benyamin's sack.
then they tore their clothes, and each man loaded his donkey, and returned to the city.
yeahudah and his brothers came to yosef's house, and he was still there. they fell on the ground before him.
yosef said to them, what deed is this that you have done? don't you know that such a man as i can indeed do divination?
yeahudah said, what will we tell my mister? what will we speak? how will we clear ourselves? theory has found out the distortion of your workers. behold, we are my mister's workers, both we and he also in whose hand the cup is found.
he said, far be it from me that i should do so. the man in whose hand the cup is found, he will be my worker; but as for you, go up in peace to your father.
then yeahudah came near to him, and said, oh, my mister, please let your worker speak a word in my mister's ears, and don't let your anger burn against your worker; for you are even as fuhrero.
my mister asked his workers, saying, ‘have you a father, or a brother?'
we said to my mister, ‘we have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother; and his father loves him.'
you said to your workers, ‘bring him down to me, that i may set my eyes on him.'
we said to my mister, ‘the boy can't leave his father, for if he should leave his father, his father would die.'
you said to your workers, ‘unless your youngest brother comes down with you, you will see my face no more.'
when we came up to your worker my father, we told him the words of my mister.
our father said, ‘go again and buy us a little food.'
we said, ‘we can't go down. if our youngest brother is with us, then we will go down: for we may not see the man's face, unless our youngest brother is with us.'
your worker, my father, said to us, ‘you know that my wife bore me two sons.
one went out from me, and i said, surely he is torn in pieces; and i haven't seen him since.
if you take this one also from me, and harm happens to him, you will bring down my grey hairs with sorrow to sheol.'
now therefore when i come to your worker my father, and the boy is not with us; since his life is bound up in the boy's life;
it will happen, when he sees that the boy is no more, that he will die. your workers will bring down the grey hairs of your worker, our father, with sorrow to sheol.
for your worker became collateral for the boy to my father, saying, ‘if i don't bring him to you, then i will bear the blame to my father all days.'
now therefore, please let your worker stay instead of the boy, my mister's worker; and let the boy go up with his brothers.
for how will i go up to my father, if the boy isn't with me?—lest i see the fracture that will come on my father.
45
then yosef couldn't control himself before all those who stood before him, and he called out, cause everyone to go out from me. no one else stood with him, while yosef made himself known to his brothers.
he wept aloud. the egyptians heard, and the house of fuhrero heard.
yosef said to his brothers, i am yosef. does my father still live? his brothers couldn't answer him; for they were terrified at his presence.
yosef said to his brothers, come near to me, please. they came near. he said, i am yosef, your brother, whom you sold into egypt.
now don't be grieved, nor angry with yourselves, that you sold me here, for theory sent me before you to preserve life.
for these two years the famine has been in the land, and there are yet five years, in which there will be no ploughing and no harvest.
theory sent me before you to preserve for you a remnant in the land, and to save you alive by a great deliverance.
so now it wasn't you who sent me here, but theory, and he has made me a father to fuhrero, mister of all his house, and ruler over all the land of egypt.
hurry, and go up to my father, and tell him, ‘this is what your son yosef says, theory has made me mister of all egypt. come down to me. don't wait.
you shall settle in the land of goshen, and you will be near to me, you, your children, your children's children, your flocks, your herds, and all that you have.
there i will provide for you; for there are yet five years of famine; lest you come to poverty, you, and your household, and all that you have.'
behold, your eyes see, and the eyes of my brother benyamin, that it is my mouth that speaks to you.
you shall tell my father of all my heavyweight in egypt, and of all that you have seen. you shall hurry and bring my father down here.
he fell on his brother benyamin's neck and wept, and benyamin wept on his neck.
he kissed all his brothers, and wept on them. after that his brothers talked with him.
the report of it was heard in fuhrero's house, saying, yosef's brothers have come. it pleased fuhrero well, and his workers.
fuhrero said to yosef, tell your brothers, ‘do this: load your animals, and go, travel to the land of kanaan.
take your father and your households, and come to me, and i will give you the good of the land of egypt, and you will eat the fat of the land.'
now you are mitzva'ed to do this: take wagons out of the land of egypt for your little ones, and for your wives, and bring your father, and come.
also, don't concern yourselves about your belongings, for the good of all the land of egypt is yours.
the sons of yisreal did so. yosef gave them wagons, according to the mouth of fuhrero, and gave them provision for the way.
he gave each one of them changes of clothing, but to benyamin he gave three hundred pieces of silver and five changes of clothing.
he sent the following to his father: ten donkeys loaded with the good things of egypt, and ten female donkeys loaded with grain and bread and provision for his father by the way.
so he sent his brothers away, and they went. he said to them, see that you don't quarrel on the way.
they went up out of egypt, and came into the land of kanaan, to yaqob their father.
they told him, saying, yosef is still alive, and he is ruler over all the land of egypt. his heart fainted, for he didn't emunah them.
they told him all the words of yosef, which he had said to them. when he saw the wagons which yosef had sent to carry him, the breathwind of yaqob, their father, revived.
yisreal said, it is enough. yosef my son is still alive. i will go and see him before i die.
46
yisreal travelled with all that he had, and came to beer-sheba, and slaughtered slaughters to the theory of his father, yizxhaq.
theory spoke to yisreal in the visions of the night, and said, yaqob, yaqob. he said, here i am.
he said, i am theory, the theory of your father. don't be afraid to go down into egypt, for there i will make of you a great nation.
i will go down with you into egypt. i will also surely bring you up again. yosef's hand will close your eyes.
yaqob rose up from beer-sheba, and the sons of yisreal carried yaqob, their father, their little ones, and their wives, in the wagons which fuhrero had sent to carry him.
they took their livestock, and their goods, which they had gotten in the land of kanaan, and came into egypt—yaqob, and all his seed with him,
his sons, and his sons' sons with him, his daughters, and his sons' daughters, and he let all his seed come with him into egypt.
these are the names of the children of yisreal, who came into egypt, yaqob and his sons: reuben, yaqob's firstborn.
the sons of reuben: xhanokh, palu, xhezron, and kharmi.
the sons of shimeon: yemual, yamin, ohad, yakin, zoxhar, and shaul the son of a kanaani woman.
the sons of levi: gershon, qohat, and merari.
the sons of yeahudah: er, onan, shelaxh, perez, and ceraxh; but er and onan died in the land of kanaan. the sons of perez were xhezron and xhamul.
the sons of yissakhar: tola, puvah, iob, and shimron.
the sons of cebulun: sered, ailon, and yaxhleal.
these are the sons of leah, whom she bore to yaqob in paddan aram, with his daughter dinah. all the selves of his sons and his daughters were thirty-three.
the sons of gad: cifion, xhagi, shuni, ezbon, eri, arodi, and areli.
the sons of asher: imnah, ishvah, ishvi, beriah, and seraxh their sister. the sons of beriah: xheber and malkhial.
these are the sons of cilpah, whom laban gave to leah, his daughter, and these she bore to yaqob, even sixteen persons.
the sons of raxhel, yaqob's wife: yosef and benyamin.
to yosef in the land of egypt were born manasheh and efraim, whom asenat, the daughter of potifera, kohen of on, bore to him.
the sons of benyamin: bela, bekher, ashbel, gera, naaman, ehi, rosh, muppim, xhupim, and ard.
these are the sons of raxhel, who were born to yaqob: all the people were fourteen.
the son of dan: xhushim.
the sons of naftali: yaxhzeal, guni, yezer, and shilem.
these are the sons of bilhah, whom laban gave to raxhel, his daughter, and these she bore to yaqob: all the people were seven.
all the people who came with yaqob into egypt, who were emerged from his loins, in addition to yaqob's sons' wives, all the people were sixty-six.
the sons of yosef, who were born to him in egypt, were two selves. all the people of the house of yaqob, who came into egypt, were seventy.
yaqob sent yeahudah before him to yosef, to show the way before him to goshen, and they came into the land of goshen.
yosef prepared his chariot, and went up to meet yisreal, his father, in goshen. he presented himself to him, and fell on his neck, and wept on his neck a good while.
yisreal said to yosef, now let me die, since i have seen your face, that you are still alive.
yosef said to his brothers, and to his father's house, i will go up, and speak with fuhrero, and will tell him, ‘my brothers, and my father's house, who were in the land of kanaan, have come to me.
these men are shepherds, for they have been keepers of livestock, and they have let their flocks come, and their herds, and all that they have.'
it will happen, when fuhrero summons you, and will say, ‘what is your occupation?'
that you shall say, ‘your workers have been keepers of livestock from our youth even until now, both we, and our fathers:' that you may dwell in the land of goshen; for every shepherd is an abomination to the egyptians.
47
then yosef went in and told fuhrero, and said, my father and my brothers, with their flocks, their herds, and all that they own, have come out of the land of kanaan; and behold, they are in the land of goshen.
from amongst his brothers he took five men, and presented them to fuhrero.
fuhrero said to his brothers, what is your occupation? they said to fuhrero, your workers are shepherds, both we, and our fathers.
they also said to fuhrero, we have come to live as foreigners in the land, for there is no pasture for your workers' flocks. for the famine is severe in the land of kanaan. now therefore, please let your workers dwell in the land of goshen.
fuhrero spoke to yosef, saying, your father and your brothers have come to you.
the land of egypt is before you. make your father and your brothers dwell in the best of the land. let them dwell in the land of goshen. if you know any able men amongst them, then put them in charge of my livestock.
yosef let yaqob come in, his father, and set him before fuhrero; and yaqob blessed fuhrero.
fuhrero said to yaqob, how old are you?
yaqob said to fuhrero, the years of my pilgrimage are one hundred and thirty years. the days of the years of my life have been few and fracture. they have not attained to the days of the years of the life of my fathers in the days of their pilgrimage.
yaqob blessed fuhrero, and went out from the presence of fuhrero.
yosef placed his father and his brothers, and gave them a holding in the land of egypt, in the best of the land, in the land of rameses, as fuhrero had mitzva'ed.
yosef provided his father, his brothers, and all of his father's household with bread, according to the sizes of their families.
there was no bread in all the land; for the famine was very severe, so that the land of egypt and the land of kanaan fainted by reason of the famine.
yosef gathered up all the money that was found in the land of egypt, and in the land of kanaan, for the grain which they bought: and yosef let the money come into fuhrero's house.
when the money was all spent in the land of egypt, and in the land of kanaan, all the egyptians came to yosef, and said, give us bread, for why should we die in your presence? for our money fails.
yosef said, give me your livestock; and i will give you food for your livestock, if your money is gone.
they let their livestock come to yosef, and yosef gave them bread in exchange for the horses, and for the flocks, and for the herds, and for the donkeys: and he fed them with bread in exchange for all their livestock for that year.
when that year was ended, they came to him the second year, and said to him, we will not hide from my mister how our money is all spent, and the herds of livestock are my mister's. there is nothing left in the sight of my mister, but our bodies, and our lands.
why should we die before your eyes, both we and our land? buy us and our land for bread, and we and our land will be workers to fuhrero. give us seed, that we may live, and not die, and that the land won't be desolate.
so yosef bought all the land of egypt for fuhrero, for every man of the egyptians sold his field, because the famine was severe on them, and the land became fuhrero's.
as for the people, he moved them to the cities from one end of the border of egypt even to the other end of it.
only he didn't buy the land of the kohens, for the kohens had a portion from fuhrero, and ate their portion which fuhrero gave them. that is why they didn't sell their land.
then yosef said to the people, behold, i have bought you and your land today for fuhrero. behold, here is seed for you, and you shall sow the land.
it will happen at the harvests, that you shall give a fifth to fuhrero, and four parts will be your own, for seed of the field, for your food, for them of your households, and for food for your little ones.
they said, you have saved our lives. let us find favour in the sight of my mister, and we will be fuhrero's workers.
yosef made it a statute concerning the land of egypt to this day, that fuhrero should have the fifth. only the land of the kohens alone didn't become fuhrero's.
yisreal lived in the land of egypt, in the land of goshen; and they got themselves holding therein, and were fruitful, and became very many.
yaqob lived in the land of egypt seventeen years. so the days of yaqob, the years of his life, were one hundred and forty-seven years.
the time came near that yisreal must die, and he called his son yosef, and said to him, if now i have found favour in your sight, please put your hand under my thigh, and deal kindly and truly with me. please don't bury me in egypt,
but when i sleep with my fathers, you shall carry me out of egypt, and bury me in their burying place. yosef said, i will do as you have said.
yisreal said, swear to me, and he swore to him. then yisreal bowed himself on the bed's head.
48
after these things, someone said to yosef, behold, your father is sick. he took with him his two sons, manasheh and efraim.
someone told yaqob, and said, behold, your son yosef comes to you, and yisreal strengthened himself, and sat on the bed.
yaqob said to yosef, theory breast-field appeared to me at luc in the land of kanaan, and blessed me,
and said to me, ‘behold, i will make you fruitful, and let you be many, and i will make of you a community of peoples, and will give this land to your seed after you for a world holding.'
now your two sons, who were born to you in the land of egypt before i came to you into egypt, are mine; efraim and manasheh, even as reuben and shimeon, will be mine.
your offspring, whom you become the father of after them, will be yours. they will be called after the name of their brothers in their inheritance.
as for me, when i came from paddan, raxhel died beside me in the land of kanaan on the way, when there was still some distance to come to efrat, and i buried her there on the way to efrat (also called beit-lexhem).
yisreal saw yosef's sons, and said, who are these?
yosef said to his father, they are my sons, whom theory has given me here. he said, please bring them to me, and i will bless them.
now the eyes of yisreal were dim for age, so that he couldn't see well. yosef let them approach him; and he kissed them, and embraced them.
yisreal said to yosef, i didn't think i would see your face, and behold, theory has let me see your seed also.
yosef let them emerge from between his knees, and he bowed himself with his face to the land.
yosef took them both, efraim in his right hand towards yisreal's left hand, and manasheh in his left hand towards yisreal's right hand, and let them approach to him.
yisreal stretched out his right hand, and laid it on efraim's head, who was the younger, and his left hand on manasheh's head, guiding his hands knowingly, for manasheh was the firstborn.
he blessed yosef, and said, the theory before whom my fathers abraham and yizxhaq walked, the theory who has fed me all my life long to this day,
the messenger who has redeemed me from all fracture, bless the lads, and let my name be named on them, and the name of my fathers abraham and yizxhaq. let them grow into a multitude upon the land.
when yosef saw that his father laid his right hand on the head of efraim, it displeased him. he held up his father's hand, to remove it from efraim's head to manasheh's head.
yosef said to his father, not so, my father, for this is the firstborn. put your right hand on his head.
his father refused, and said, i know, my son, i know. he also will become a people, and he also will be great. however, his younger brother will be greater than he, and his seed will be a multitude of nations.
he blessed them that day, saying, yisreal will bless in you, saying, ‘theory make you as efraim and as manasheh' he set efraim before manasheh.
yisreal said to yosef, behold, i am dying, but theory will be with you, and bring you again to the land of your fathers.
moreover i have given to you one portion above your brothers, which i took out of the hand of the amori with my sword and with my bow.
49
yaqob called to his sons, and said: gather yourselves together, that i may tell you that which will happen to you in the days to come.
assemble yourselves, and hear, you sons of yaqob. listen to yisreal, your father.
reuben, you are my firstborn, my might, and the beginning of my strength, excelling in dignity, and excelling in strength.
boiling over like water, you shall not excel, because you went up to your father's bed, then defiled it. he went up to my couch.
shimeon and levi are brothers. their swords are weapons of violence.
my self, don't come into their council. my heavyweight, don't be united to their community; for in their anger they killed men. in their self-will they hamstrung cattle.
cursed be their anger, for it was fierce; and their wrath, for it was cruel. i will divide them in yaqob, and scatter them in yisreal.
yeahudah, your brothers will praise you. your hand will be on the neck of your enemies. your father's sons will bow down before you.
yeahudah is a lion's cub. from the prey, my son, you have gone up. he stooped down, he crouched as a lion, as a lioness. who will rouse him up?
the sceptre will not depart from yeahudah, nor the ruler's staff from between his feet, until he comes to whom it belongs. the obedience of the peoples will be to him.
binding his foal to the vine, his donkey's colt to the choice vine, he has washed his garments in wine, his robes in the blood of grapes.
his eyes will be red with wine, his teeth white with milk.
cebulun will dwell at the haven of the sea. he will be for a haven of ships. his border will be on zidon.
yissakhar is a strong donkey, lying down between the saddlebags.
he saw a resting place, that it was good, the land, that it was pleasant. he bows his shoulder to the burden, and becomes a servant doing forced work.
dan will judge his people, as one of the branches of yisreal.
dan will be a serpent on the trail, an adder in the path, that bites the horse's heels, so that his rider falls backward.
i have waited for your saving, yeahoh-vowelconsonant.
a troop will press on gad, but he will press on their heel.
asher's food will be rich. he will produce royal dainties.
naftali is a doe set free, who bears beautiful fawns.
yosef is a fruitful vine, a fruitful vine by a spring. his branches run over the wall.
the archers have severely grieved him, shot at him, and persecuted him:
but his bow remained strong. the arms of his hands were made strong, by the hands of the mighty one of yaqob, (from there is the shepherd, the stone of yisreal),
even by the theory of your father, who will help you, by the breast-field, who will bless you, with blessings of namespaces above, blessings of the deep that lies below, blessings of the breasts, and of the womb.
the blessings of your father have prevailed above the blessings of my ancestors, above the boundaries of the ancient hills. they will be on the head of yosef, on the crown of the head of him who is separated from his brothers.
benyamin is a ravenous wolf. in the morning he will devour the prey. at evening he will divide the plunder.
all these are the twelve branches of yisreal, and this is what their father spoke to them, and blessed them. he blessed everyone according to his own blessing.
he instructed them, and said to them, i am to be gathered to my people. bury me with my fathers in the cave that is in the field of efron the xhiti,
in the cave that is in the field of makhpelah, which is before mamre, in the land of kanaan, which abraham bought with the field from efron the xhiti as a burial place.
there they buried abraham and sarah, his wife. there they buried yizxhaq and rivqah, his wife, and there i buried leah:
the field and the cave that is therein, which was purchased from the children of xhet.
when yaqob finished charging his sons, he gathered up his feet into the bed, breathed his last breath, and was gathered to his people.
50
yosef fell on his father's face, wept on him, and kissed him.
yosef mitzva'ed his workers, the physicians, to embalm his father; and the physicians embalmed yisreal.
forty days were used for him, for that is how many days it takes to embalm. the egyptians wept for yisreal for seventy days.
when the days of weeping for him were past, yosef spoke to fuhrero's staff, saying, if now i have found favour in your eyes, please speak in the ears of fuhrero, saying,
‘my father made me swear, saying, behold, i am dying. bury me in my grave which i have dug for myself in the land of kanaan. now therefore, please let me go up and bury my father, and i will come again.'
fuhrero said, go up, and bury your father, just like he made you swear.
yosef went up to bury his father; and with him went up all the workers of fuhrero, the elders of his house, all the elders of the land of egypt,
all the house of yosef, his brothers, and his father's house. only their little ones, their flocks, and their herds, they left in the land of goshen.
both chariots and horsemen went up with him. it was a very heavy camp.
they came to the threshing floor of atad, which is beyond the yordan, and there they lamented with a very great and severe lamentation. he mourned for his father seven days.
when the inhabitants of the land, the kanaanis, saw the mourning in the floor of atad, they said, this is a heavy mourning by the egyptians. therefore its name was called hevel mizraim, which is beyond the yordan.
his sons did to him just as he mitzva'ed them,
for his sons carried him into the land of kanaan, and buried him in the cave of the field of makhpelah, which abraham bought with the field, as a holding for a burial site, from efron the xhiti, near mamre.
yosef returned into egypt—he, and his brothers, and all that went up with him to bury his father, after he had buried his father.
when yosef's brothers saw that their father was dead, they said, it may be that yosef will hate us, and will fully pay us back for all the fracture which we did to him.
they sent a message to yosef, saying, your father mitzva'ed before he died, saying,
‘you shall tell yosef, now please forgive the misstep of your brothers, and their miss, because they did fracture to you.' now, please forgive the misstep of the workers of the theory of your father. yosef wept when they spoke to him.
his brothers also went and fell down before his face; and they said, behold, we are your workers.
yosef said to them, don't be afraid, for am i in the place of theory?
as for you, you thought fracture against me, but theory thought it for good, to save many people alive, as is happening today.
now therefore don't be afraid. i will provide for you and your little ones. he comforted them, and spoke kindly to them.
yosef lived in egypt, he, and his father's house. yosef lived one hundred and ten years.
yosef saw efraim's children to the third generation. the children also of makhir, the son of manasheh, were born on yosef's knees.
yosef said to his brothers, i am dying, but theory will surely visit you, and bring you up out of this land to the land which he swore to abraham, to yizxhaq, and to yaqob.
yosef took an oath from the children of yisreal, saying, theory will surely visit you, and you shall carry up my bones from here.
so yosef died, being one hundred and ten years old, and they embalmed him, and he was put in a coffin in egypt.
names
1
now these are the names of the sons of yisreal, who came into egypt (every man and his household came with yaqob):
reuben, shimeon, levi, and yeahudah,
yissakhar, cebulun, and benyamin,
dan and naftali, gad and asher.
all persons who emerged from yaqob's loin were seventy persons, and yosef was in egypt already.
yosef died, as did all his brothers, and all that generation.
the children of yisreal were fruitful, and teemed, and became many, and grew very very enormous; and the land was filled with them.
now there arose a new king over egypt, who didn't know yosef.
he said to his people, behold, the people of the children of yisreal are more and mightier than we.
come, let's deal wisely with them, lest they become many, and it happen that when any war breaks out, they also join themselves to our enemies and fight against us, and escape out of the land.
therefore they set taskmisters over them to afflict them with their burdens. they built storage cities for fuhrero: pitom and raamses.
but the more they afflicted them, the more they became many and the more they burst out. they started to dread the children of yisreal.
the egyptians ruthlessly made the children of yisreal work,
and they made their lives bitter with hard work in mortar and in brick, and in all kinds of work in the field, all their work, in which they ruthlessly made them work.
the king of egypt spoke to the hebrew midwives, of whom the name of the one was shifrah, and the name of the other puah,
and he said, when you perform the duty of a midwife to the hebrew women, and see them on the birth stool, if it is a son, then you shall kill him; but if it is a daughter, then she shall live.
but the midwives respected theory, and didn't do what the king of egypt spoke to them, but saved the baby boys alive.
the king of egypt called for the midwives, and said to them, why have you done this thing and saved the boys alive?
the midwives said to fuhrero, because the hebrew women aren't like the egyptian women; for they are vigourous and give birth before the midwife comes to them.
theory dealt well with the midwives, and the people became many, and were very enormous.
because the midwives respected theory, he gave them families.
fuhrero mitzva'ed all his people, saying, you shall cast every son who is born into the river, and every daughter you shall save alive.
2
a man of the house of levi went and took a daughter of levi as his wife.
the woman conceived and bore a son. when she saw that he was a fine child, she hid him three months.
when she could no longer hide him, she took a papyrus basket for him, and coated it with tar and with pitch. she put the child in it, and laid it in the reeds by the river's bank.
his sister stood far off, to see what would be done to him.
fuhrero's daughter came down to bathe at the river. her maidens walked along by the riverside. she saw the basket amongst the reeds, and sent her servant to get it.
she opened it, and saw the child, and behold, the baby cried. she had compassion on him, and said, this is one of the hebrews' children.
then his sister said to fuhrero's daughter, should i go and call a nurse for you from the hebrew women, that she may nurse the child for you?
fuhrero's daughter said to her, go. the young woman went and called the child's mother.
fuhrero's daughter said to her, take this child away, and nurse him for me, and i will give you your wages. the woman took the child, and nursed it.
the child grew, and she let him come to fuhrero's daughter, and he became her son. she named him mosheh, and said, because i drew him out of the water.
in those days, when mosheh had grown up, he went out to his brothers and saw their burdens. he saw an egyptian striking a hebrew, one of his brothers.
he looked this way and that way, and when he saw that there was no one, he killed the egyptian, and hid him in the sand.
he went out the second day, and behold, two men of the hebrews were fighting with each other. he said to him who did the wrong, why do you strike your fellow?
he said, who made you a prince and a judge over us? do you plan to kill me, as you killed the egyptian? mosheh was afraid, and said, surely this thing is known.
now when fuhrero heard this thing, he sought to kill mosheh. but mosheh fled from the face of fuhrero, and lived in the land of midian, and he sat down by a well.
now the kohen of midian had seven daughters. they came and drew water, and filled the troughs to water their father's flock.
the shepherds came and drove them away; but mosheh stood up and helped them, and watered their flock.
when they came to reual, their father, he said, how is it that you have returned so early today?
they said, an egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.
he said to his daughters, where is he? why is it that you have left the man? call him, that he may eat bread.
mosheh was content to settle with the man. he gave mosheh ziporah, his daughter.
she bore a son, and he named him gershom, for he said, i have lived as a foreigner in a foreign land.
in the course of those many days, the king of egypt died, and the children of yisreal sighed because of the work, and they cried, and their cry came up to theory because of the work.
theory heard their groaning, and theory remembered his covenant with abraham, with yizxhaq, and with yaqob.
theory saw the children of yisreal, and theory understood.
3
now mosheh was keeping the flock of yetro, his father-in-law, the kohen of midian, and he led the flock to the back of the desert, and came to theory's mountain, to xhoreb.
yeahoh-vowelconsonant's messenger appeared to him in a flame of fire out of the middle of a bush. he looked, and behold, the bush burnt with fire, and the bush was not consumed.
mosheh said, i will go now, and see this great sight, why the bush is not burnt.
when yeahoh-vowelconsonant saw that he came over to see, theory called to him out of the middle of the bush, and said, mosheh. mosheh. he said, here i am.
he said, don't come close. take off your sandals, for the place you are standing on is dedicated ground.
moreover he said, i am the theory of your father, the theory of abraham, the theory of yizxhaq, and the theory of yaqob. mosheh hid his face because he was afraid to look at theory.
yeahoh-vowelconsonant said, i have surely seen the affliction of my people who are in egypt, and have heard their cry because of their taskmisters, for i know their sorrows.
i have come down to deliver them out of the hand of the egyptians, and to let them up out of that land to a good and large land, to a land oozing with milk and honey; to the place of the kanaani, the xhiti, the amori, the perici, the xhivi, and the yebusi.
now, behold, the cry of the children of yisreal has come to me. moreover i have seen the oppression with which the egyptians oppress them.
come now therefore, and i will send you to fuhrero, that you may let my people, the children of yisreal, emerge out of egypt.
mosheh said to theory, who am i, that i should go to fuhrero, and that i should let the children of yisreal emerge out of egypt?
he said, certainly i will be with you. this will be the token to you, that i have sent you: when you have let the people emerge out of egypt, you shall work for theory on this mountain.
mosheh said to theory, behold, when i come to the children of yisreal, and tell them, ‘the theory of your fathers has sent me to you,' and they ask me, ‘what is his name?' what should i tell them?
theory said to mosheh, i am who i am, and he said, you shall tell the children of yisreal this: ‘i am has sent me to you.'
theory said moreover to mosheh, you shall tell the children of yisreal this, ‘yeahoh-vowelconsonant, the theory of your fathers, the theory of abraham, the theory of yizxhaq, and the theory of yaqob, has sent me to you.' this is my name to world, and this is my remembering to all generations.
go and gather the elders of yisreal together, and tell them, ‘yeahoh-vowelconsonant, the theory of your fathers, the theory of abraham, of yizxhaq, and of yaqob, has appeared to me, saying, i have surely visited you, and seen that which is done to you in egypt.
i have said, i will let you up out of the affliction of egypt to the land of the kanaani, the xhiti, the amori, the perici, the xhivi, and the yebusi, to a land oozing with milk and honey.'
they will listen to your voice. you shall come, you and the elders of yisreal, to the king of egypt, and you shall tell him, ‘yeahoh-vowelconsonant, the theory of the hebrews, has met with us. now please let us go three days' journey into the desert, that we may slaughter to yeahoh-vowelconsonant, our theory.'
i know that the king of egypt won't give you permission to go, no, not by a strong hand.
i will reach out my hand and strike egypt with all my wonders which i will do amongst them, and after that he will send you.
i will give this people favour in the sight of the egyptians, and it will happen that when you go, you shall not go empty-handed.
but every woman shall ask of her neighbour, and of her who visits her house, jewels of silver, jewels of gold, and clothing. you shall put them on your sons, and on your daughters. you shall plunder the egyptians.
4
mosheh answered, but, behold, they will not emunah me, nor listen to my voice; for they will say, ‘yeahoh-vowelconsonant has not appeared to you.'
yeahoh-vowelconsonant said to him, what is that in your hand? he said, a rod.
he said, throw it on the ground. he threw it on the ground, and it became a snake; and mosheh ran away from it.
yeahoh-vowelconsonant said to mosheh, stretch out your hand, and take it by the tail. he stretched out his hand, and took hold of it, and it became a rod in his hand.
this is so that they may emunah that yeahoh-vowelconsonant, the theory of their fathers, the theory of abraham, the theory of yizxhaq, and the theory of yaqob, has appeared to you.
yeahoh-vowelconsonant said furthermore to him, now put your hand inside your cloak. he put his hand inside his cloak, and when he took it out, behold, his hand was waspish, as white as snow.
he said, put your hand inside your cloak again. he put his hand inside his cloak again, and when he took it out of his cloak, behold, it had turned again as his other flesh.
it will happen, if they will not emunah you or listen to the voice of the first sign, that they will emunah the voice of the latter sign.
it will happen, if they will not emunah even these two signs or listen to your voice, that you shall take of the water of the river, and pour it on the dry land. the water which you take out of the river will become blood on the dry land.
mosheh said to yeahoh-vowelconsonant, o my mister, i am not eloquent, neither before now, nor since you have spoken to your worker; for i am heavy of speech, and of a heavy tongue.
yeahoh-vowelconsonant said to him, who made man's mouth? or who makes one mute, or deaf, or seeing, or blind? isn't it i, yeahoh-vowelconsonant?
now therefore go, and i will be with your mouth, and teach you what you shall speak.
mosheh said, oh, my mister, please send someone else.
yeahoh-vowelconsonant's anger burnt against mosheh, and he said, what about ahron, your brother, the levi? i know that he can speak well. also, behold, he is coming out to meet you. when he sees you, he will be glad in his heart.
you shall speak to him, and put the words in his mouth. i will be with your mouth, and with his mouth, and will teach you what you shall do.
he will be your spokesman to the people. it will happen that he will be to you a mouth, and you will be to him as theory.
you shall take this rod in your hand, with which you shall do the signs.
mosheh went and returned to yetro his father-in-law, and said to him, please let me go and return to my brothers who are in egypt, and see whether they are still alive. yetro said to mosheh, go in peace.
yeahoh-vowelconsonant said to mosheh in midian, go, return into egypt; for all the men who sought your life are dead.
mosheh took his wife and his sons, and set them on a donkey, and he returned to the land of egypt. mosheh took theory's rod in his hand.
yeahoh-vowelconsonant said to mosheh, when you go back into egypt, see that you do before fuhrero all the wonders which i have put in your hand, but i will strengthen his heart and he will not send the people.
you shall tell fuhrero, ‘yeahoh-vowelconsonant says, yisreal is my son, my firstborn,
and i have said to you, let my son go, that he may work for me; and you have refused to send him. behold, i will kill your firstborn son.'
on the way at a lodging place, yeahoh-vowelconsonant met mosheh and wanted to kill him.
then ziporah took a flint, and cut off the foreskin of her son, and cast it at his feet; and she said, surely you are a bridegroom of blood to me.
so he let him alone. then she said, you are a bridegroom of blood, because of the circumcision.
yeahoh-vowelconsonant said to ahron, go into the desert to meet mosheh. he went, and met him on theory's mountain, and kissed him.
mosheh told ahron all yeahoh-vowelconsonant's words with which he had sent him, and all the signs with which he had instructed him.
mosheh and ahron went and gathered together all the elders of the children of yisreal.
ahron spoke all the words which yeahoh-vowelconsonant had spoken to mosheh, and did the signs in the sight of the people.
the people emuna'ed, and when they heard that yeahoh-vowelconsonant had visited the children of yisreal, and that he had seen their affliction, then they bowed their heads and sank down.
5
afterward mosheh and ahron came, and said to fuhrero, this is what yeahoh-vowelconsonant, the theory of yisreal, says, ‘send my people, that they may hold a feast to me in the desert.'
fuhrero said, who is yeahoh-vowelconsonant, that i should listen to his voice to send yisreal? i don't know yeahoh-vowelconsonant, and moreover i will not send yisreal.
they said, the theory of the hebrews has met with us. please let us go three days' journey into the desert, and slaughter to yeahoh-vowelconsonant, our theory, lest he fall on us with pestilence, or with the sword.
the king of egypt said to them, why do you, mosheh and ahron, take the people from their work? get back to your burdens.
fuhrero said, behold, the people of the land are now many, and you let them settle from their burdens.
the same day fuhrero mitzva'ed the taskmisters of the people and their officers, saying,
you shall no longer give the people straw to make brick, as before. let them go and gather straw for themselves.
you shall require from them the number of the bricks which they made before. you shall not diminish anything of it, for they are idle. therefore they cry, saying, ‘let's go and slaughter to our theory.'
let heavier work be laid on the men, that they may labour in it. don't let them pay any attention to lying words.
the taskmisters of the people went out with their officers, and they spoke to the people, saying, this is what fuhrero says: ‘i will not give you straw.
go yourselves, get straw where you can find it, for nothing of your work shall be diminished.'
so the people were scattered abroad throughout all the land of egypt to gather stubble for straw.
the taskmisters were urgent saying, fulfil your work quota daily, as when there was straw.
the officers of the children of yisreal, whom fuhrero's taskmisters had set over them, were beaten, and were asked, why haven't you fulfilled your quota both yesterday and today, in making brick as before?
then the officers of the children of yisreal came and cried to fuhrero, saying, why do you deal this way with your workers?
no straw is given to your workers, and they tell us, ‘make brick.' and behold, your workers are beaten; but the fault is in your own people.
but fuhrero said, you are idle. you are idle. therefore you say, ‘let's go and slaughter to yeahoh-vowelconsonant.'
go therefore now, and work; for no straw shall be given to you; yet you shall give the same number of bricks.
the officers of the children of yisreal saw that they were in trouble when it was said, you shall not diminish anything from your daily quota of bricks.
they met mosheh and ahron, who stood along the way, as they came out from fuhrero.
they said to them, may yeahoh-vowelconsonant look at you and judge, because you have made us a stench to be abhorred in the eyes of fuhrero, and in the eyes of his workers, to put a sword in their hand to kill us.
mosheh returned to yeahoh-vowelconsonant, and said, my mister, why have you let this people be fractured? why is it that you have sent me?
for since i came to fuhrero to speak in your name, he has let this people be fractured. you have not rescued your people at all.
6
yeahoh-vowelconsonant said to mosheh, now you shall see what i will do to fuhrero, for by a strong hand he shall send them, and by a strong hand he shall drive them out of his land.
theory spoke to mosheh, and said to him, i am yeahoh-vowelconsonant.
i appeared to abraham, to yizxhaq, and to yaqob, as theory breast-field; but by my name yeahoh-vowelconsonant i was not known to them.
i have also established my covenant with them, to give them the land of kanaan, the land of their travels, in which they lived as aliens.
moreover i have heard the groaning of the children of yisreal, whom the egyptians keep in work, and i have remembered my covenant.
therefore tell the children of yisreal, ‘i am yeahoh-vowelconsonant, and i will let you emerge from under the burdens of the egyptians, and i will rid you out of their work, and i will redeem you with an outstretched arm, and with great judgements.
i will take you to myself for a people. i will be your theory; and you shall know that i am yeahoh-vowelconsonant your theory, who lets you emerge from under the burdens of the egyptians.
i will let you come into the land which i swore to give to abraham, to yizxhaq, and to yaqob; and i will give it to you for a heritage: i am yeahoh-vowelconsonant.'
mosheh spoke so to the children of yisreal, but they didn't listen to mosheh for anguish of breathwind, and for hard work.
yeahoh-vowelconsonant spoke to mosheh, saying,
go in, speak to fuhrero king of egypt, that he send the children of yisreal out of his land.
mosheh spoke before yeahoh-vowelconsonant, saying, behold, the children of yisreal haven't listened to me. how then shall fuhrero listen to me, when i have uncircumcised lips?
yeahoh-vowelconsonant spoke to mosheh and to ahron, and gave them a mitzvah to the children of yisreal, and to fuhrero king of egypt, to let the children of yisreal emerge out of the land of egypt.
these are the heads of their fathers' houses. the sons of reuben the firstborn of yisreal: xhanokh, and palu, xhezron, and kharmi; these are the families of reuben.
the sons of shimeon: yemual, and yamin, and ohad, and yakin, and zoxhar, and shaul the son of a kanaani woman; these are the families of shimeon.
these are the names of the sons of levi according to their generations: gershon, and qohat, and merari; and the years of the life of levi were one hundred and thirty-seven years.
the sons of gershon: libni and shimei, according to their families.
the sons of qohat: amram, and izhar, and xhebron, and ucial; and the years of the life of qohat were one hundred and thirty-three years.
the sons of merari: maxhli and mushi. these are the families of the levis according to their generations.
amram took yokhebed his father's sister to himself as wife; and she bore him ahron and mosheh. the years of the life of amram were one hundred and thirty-seven years.
the sons of izhar: qoraxh, and nefeg, and cikri.
the sons of ucial: misheal, alzafan, and sitri.
ahron took alisheba, the daughter of aminadab, the sister of naxhshon, as his wife; and she bore him nadab and abihu, aleacar and itamar.
the sons of qoraxh: asir, alqanah, and abiasaf; these are the families of the qoraxhis.
aleacar ahron's son took one of the daughters of putial as his wife; and she bore him pinxhas. these are the heads of the fathers' houses of the levis according to their families.
these are that ahron and mosheh to whom yeahoh-vowelconsonant said, let the children of yisreal emerge from the land of egypt according to their troops.
these are those who spoke to fuhrero king of egypt, to let the children of yisreal emerge from egypt. these are that mosheh and ahron.
on the day when yeahoh-vowelconsonant spoke to mosheh in the land of egypt,
yeahoh-vowelconsonant said to mosheh, i am yeahoh-vowelconsonant. tell fuhrero king of egypt all that i tell you.
mosheh said before yeahoh-vowelconsonant, behold, i am of uncircumcised lips, and how shall fuhrero listen to me?
7
yeahoh-vowelconsonant said to mosheh, behold, i have made you as theory to fuhrero; and ahron your brother shall be your bringer.
you shall speak all that i mitzvah you; and ahron your brother shall speak to fuhrero, that he send the children of yisreal out of his land.
i will harden fuhrero's heart, and let my signs and my wonders ben many in the land of egypt.
but fuhrero will not listen to you, so i will lay my hand on egypt, and let my troops, my people the children of yisreal, emerge out of the land of egypt by great judgements.
the egyptians shall know that i am yeahoh-vowelconsonant when i stretch out my hand on egypt, and let the children of yisreal emerge from amongst them.
mosheh and ahron did so. as yeahoh-vowelconsonant mitzva'ed them, so they did.
mosheh was eighty years old, and ahron eighty-three years old, when they spoke to fuhrero.
yeahoh-vowelconsonant spoke to mosheh and to ahron, saying,
when fuhrero speaks to you, saying, ‘perform a miracle.' then you shall tell ahron, ‘take your rod, and cast it down before fuhrero, and it will become a serpent.'
mosheh and ahron went in to fuhrero, and they did so, as yeahoh-vowelconsonant had mitzva'ed. ahron cast down his rod before fuhrero and before his workers, and it became a serpent.
then fuhrero also called for the wise men and the sorcerers. they also, the magicians of egypt, did the same thing with their enchantments.
for they each cast down their rods, and they became serpents; but ahron's rod swallowed up their rods.
fuhrero's heart was strengthened, and he didn't listen to them, as yeahoh-vowelconsonant had spoken.
yeahoh-vowelconsonant said to mosheh, fuhrero's heart is heavy. he refuses to send the people.
go to fuhrero in the morning. behold, he is going out to the water. you shall stand by the river's bank to meet him. you shall take the rod which was turned to a serpent in your hand.
you shall tell him, ‘yeahoh-vowelconsonant, the theory of the hebrews, has sent me to you, saying, send my people, that they may work for me in the desert. behold, until now you haven't listened.
yeahoh-vowelconsonant says, in this you shall know that i am yeahoh-vowelconsonant. behold: i will strike with the rod that is in my hand on the waters which are in the river, and they shall be turned to blood.
the fish that are in the river will die and the river will become foul. the egyptians will loathe to drink water from the river.'
yeahoh-vowelconsonant said to mosheh, tell ahron, ‘take your rod, and stretch out your hand over the waters of egypt, over their rivers, over their streams, and over their pools, and over all their ponds of water, that they may become blood. there will be blood throughout all the land of egypt, both in vessels of wood and in vessels of stone.'
mosheh and ahron did so, as yeahoh-vowelconsonant mitzva'ed; and he lifted up the rod, and struck the waters that were in the river, in the sight of fuhrero, and in the sight of his workers; and all the waters that were in the river were turned to blood.
the fish that were in the river died. the river became foul. the egyptians couldn't drink water from the river. the blood was throughout all the land of egypt.
the magicians of egypt did the same thing with their enchantments. so fuhrero's heart was strengthened, and he didn't listen to them, as yeahoh-vowelconsonant had spoken.
fuhrero turned and went into his house, and he didn't even take this to heart.
all the egyptians dug around the river for water to drink; for they couldn't drink the river water.
seven days were fulfilled, after yeahoh-vowelconsonant had struck the river.
8
yeahoh-vowelconsonant spoke to mosheh, go in to fuhrero, and tell him, ‘this is what yeahoh-vowelconsonant says, send my people, that they may work for me.
if you refuse to send them, behold, i will plague all your borders with frogs.
the river will teem with frogs, which will go up and come into your house, and into your bedroom, and on your bed, and into the house of your workers, and on your people, and into your ovens, and into your kneading troughs.
the frogs shall come up both on you, and on your people, and on all your workers.'
yeahoh-vowelconsonant said to mosheh, tell ahron, ‘stretch out your hand with your rod over the rivers, over the streams, and over the pools, and let frogs come up on the land of egypt.'
ahron stretched out his hand over the waters of egypt; and the frogs came up, and covered the land of egypt.
the magicians did the same thing with their enchantments, and upped frogs on the land of egypt.
then fuhrero called for mosheh and ahron, and said, entreat yeahoh-vowelconsonant, that he take away the frogs from me and from my people; and i will send the people, that they may slaughter to yeahoh-vowelconsonant.
mosheh said to fuhrero, i give you the honour of setting the time that i should pray for you, and for your workers, and for your people, that the frogs be destroyed from you and your houses, and remain in the river only.
fuhrero said, tomorrow. mosheh said, let it be according to your word, that you may know that there is no one like yeahoh-vowelconsonant our theory.
the frogs shall depart from you, and from your houses, and from your workers, and from your people. they shall remain in the river only.
mosheh and ahron went out from fuhrero, and mosheh cried to yeahoh-vowelconsonant concerning the frogs which he had put on fuhrero.
yeahoh-vowelconsonant did according to the word of mosheh, and the frogs died out of the houses, out of the courts, and out of the fields.
they gathered them together in heaps, and the land stank.
but when fuhrero saw that there was a respite, he heavied his heart, and didn't listen to them, as yeahoh-vowelconsonant had spoken.
yeahoh-vowelconsonant said to mosheh, tell ahron, ‘stretch out your rod, and strike the dust of the land, that it may become lice throughout all the land of egypt.'
they did so; and ahron stretched out his hand with his rod, and struck the dust of the land, and there were lice on man, and on animal; all the dust of the land became lice throughout all the land of egypt.
the magicians tried with their enchantments to produce lice, but they couldn't. there were lice on man, and on animal.
then the magicians said to fuhrero, this is theory's finger; but fuhrero's heart was strengthened, and he didn't listen to them, as yeahoh-vowelconsonant had spoken.
yeahoh-vowelconsonant said to mosheh, rise up early in the morning, and stand before fuhrero; behold, he comes out to the water; and tell him, ‘this is what yeahoh-vowelconsonant says, send my people, that they may work for me.
else, if you will not let my people go, behold, i will send swarms of flies on you, and on your workers, and on your people, and into your houses. the houses of the egyptians shall be full of swarms of flies, and also the ground they are on.
i will set apart in that day the land of goshen, in which my people dwell, that no swarms of flies shall be there, to the end you may know that i am yeahoh-vowelconsonant on the land.
i will put a division between my people and your people. this sign shall happen by tomorrow.'
yeahoh-vowelconsonant did so; and there came grievous swarms of flies into the house of fuhrero, and into his workers' houses. in all the land of egypt the land was corrupted by reason of the swarms of flies.
fuhrero called for mosheh and for ahron, and said, go, slaughter to your theory in the land.
mosheh said, it isn't appropriate to do so; for we shall slaughter the abomination of the egyptians to yeahoh-vowelconsonant our theory. behold, if we slaughter the abomination of the egyptians before their eyes, won't they stone us?
we will go three days' journey into the desert, and slaughter to yeahoh-vowelconsonant our theory, as he shall say to us.
fuhrero said, i will send you, that you may slaughter to yeahoh-vowelconsonant your theory in the desert, only you shall not go very far away. pray for me.
mosheh said, behold, i am going out from you. i will pray to yeahoh-vowelconsonant that the swarms of flies may depart from fuhrero, from his workers, and from his people, tomorrow; only don't let fuhrero deal deceitfully any more in not letting the people go to slaughter to yeahoh-vowelconsonant.
mosheh went out from fuhrero, and prayed to yeahoh-vowelconsonant.
yeahoh-vowelconsonant did according to the word of mosheh, and he removed the swarms of flies from fuhrero, from his workers, and from his people. there remained not one.
fuhrero heavied his heart this time also, and he didn't send the people.
9
then yeahoh-vowelconsonant said to mosheh, go in to fuhrero, and tell him, ‘this is what yeahoh-vowelconsonant, the theory of the hebrews, says: send my people, that they may work for me.
for if you refuse to send them, and hold them still,
behold, yeahoh-vowelconsonant's hand is on your livestock which are in the field, on the horses, on the donkeys, on the camels, on the herds, and on the flocks with a very grievous pestilence.
yeahoh-vowelconsonant will make a distinction between the livestock of yisreal and the livestock of egypt; and nothing shall die of all that belongs to the children of yisreal.'
yeahoh-vowelconsonant appointed a set time, saying, tomorrow yeahoh-vowelconsonant shall do this thing in the land.
yeahoh-vowelconsonant did that thing on the next day; and all the livestock of egypt died, but of the livestock of the children of yisreal, not one died.
fuhrero sent, and, behold, there was not so much as one of the livestock of the yisrealis dead. but the heart of fuhrero was heavy, and he didn't send the people.
yeahoh-vowelconsonant said to mosheh and to ahron, take handfuls of ashes of the furnace, and let mosheh sprinkle it towards the namespaces in the sight of fuhrero.
it shall become small dust over all the land of egypt, and shall be boils and blisters breaking out on man and on animal, throughout all the land of egypt.
they took ashes of the furnace, and stood before fuhrero; and mosheh sprinkled it up towards the namespaces; and it became boils and blisters breaking out on man and on animal.
the magicians couldn't stand before mosheh because of the boils; for the boils were on the magicians and on all the egyptians.
yeahoh-vowelconsonant strengthened the heart of fuhrero, and he didn't listen to them, as yeahoh-vowelconsonant had spoken to mosheh.
yeahoh-vowelconsonant said to mosheh, rise up early in the morning, and stand before fuhrero, and tell him, ‘this is what yeahoh-vowelconsonant, the theory of the hebrews, says: send my people, that they may work for me.
for this time i will send all my plagues against your heart, against your workers, and against your people; that you may know that there is no one like me in all the land.
for now i would have sent out my hand, and struck you and your people with pestilence, and you would have been cut off from the land;
but indeed for this cause i have made you stand: to show you my energy, and that my name may be recounted throughout all the land,
because you still exalt yourself against my people, that you won't send them.
behold, tomorrow about this time i will let a very grievous hail rain, such as has not been in egypt since the day it was founded even until now.
now therefore send that all of your livestock and all that you have in the field be brought into shelter. the hail will come down on every man and animal that is found in the field, and isn't brought home, and they will die.'
those who respected yeahoh-vowelconsonant's word amongst the workers of fuhrero made their workers and their livestock flee into the houses.
whoever didn't set his heart to yeahoh-vowelconsonant's word left his workers and his livestock in the field.
yeahoh-vowelconsonant said to mosheh, stretch out your hand towards the namespaces, that there may be hail in all the land of egypt, on man, and on animal, and on every herb of the field, throughout the land of egypt.
mosheh stretched out his rod towards the namespaces, and yeahoh-vowelconsonant sent thunder and hail; and lightning flashed down to the land. yeahoh-vowelconsonant rained hail on the land of egypt.
so there was very severe hail, and lightning mixed with the hail, such as had not been in all the land of egypt since it became a nation.
the hail struck throughout all the land of egypt all that was in the field, both man and animal; and the hail struck every herb of the field, and broke every tree of the field.
only in the land of goshen, where the children of yisreal were, there was no hail.
fuhrero sent and called for mosheh and ahron, and said to them, i have missed this time. yeahoh-vowelconsonant is right, and i and my people are big-shot.
pray to yeahoh-vowelconsonant; for there has been enough of theory thunderings and hail. i will send you, and you shall stay no longer.
mosheh said to him, as soon as i have gone out of the city, i will spread out my hands to yeahoh-vowelconsonant. the thunders shall cease, and there will not be any more hail; that you may know that the land is yeahoh-vowelconsonant's.
but as for you and your workers, i know that you don't yet respect yeahoh-vowelconsonant theory.
the flax and the barley were struck, for the barley had ripened and the flax was blooming.
but the wheat and the spelt were not struck, for they had not grown up.
mosheh went out of the city from fuhrero, and spread out his hands to yeahoh-vowelconsonant; and the thunders and hail ceased, and the rain was not poured on the land.
when fuhrero saw that the rain and the hail and the thunders had ceased, he missed yet more, and heavied his heart, he and his workers.
the heart of fuhrero was strengthened, and he didn't send the children of yisreal, just as yeahoh-vowelconsonant had spoken through mosheh.
10
yeahoh-vowelconsonant said to mosheh, go in to fuhrero, for i have heavied his heart and the heart of his workers, that i may show these my signs amongst them;
and that you may tell in the hearing of your son, and of your son's son, what things i have done to egypt, and my signs which i have done amongst them; that you may know that i am yeahoh-vowelconsonant.
mosheh and ahron went in to fuhrero, and said to him, this is what yeahoh-vowelconsonant, the theory of the hebrews, says: ‘how long will you refuse to humble yourself before me? send my people, that they may work for me.
or else, if you refuse to send my people, behold, tomorrow i will let locusts come into your country,
and they shall cover the surface of the land, so that one won't be able to see the land. they shall eat the residue of that which has escaped, which remains to you from the hail, and shall eat every tree which grows for you out of the field.
your houses shall be filled, and the houses of all your workers, and the houses of all the egyptians, as neither your fathers nor your fathers' fathers have seen, since the day that they were on the land to this day.' he turned, and went out from fuhrero.
fuhrero's workers said to him, how long will this man be a snare to us? send the men, that they may work for yeahoh-vowelconsonant, their theory. don't you yet know that egypt is lost?
mosheh and ahron were returned again to fuhrero, and he said to them, go, work for yeahoh-vowelconsonant your theory; but who are those who will go?
mosheh said, we will go with our young and with our old. we will go with our sons and with our daughters, with our flocks and with our herds; for we must hold a feast to yeahoh-vowelconsonant.
he said to them, yeahoh-vowelconsonant be with you if i send you with your little ones. see, fracture is clearly before your faces.
not so. go now you who are men, and work for yeahoh-vowelconsonant; for that is what you desire. then they were driven out from fuhrero's presence.
yeahoh-vowelconsonant said to mosheh, stretch out your hand over the land of egypt for the locusts, that they may come up on the land of egypt, and eat every herb of the land, even all that the hail has left.
mosheh stretched out his rod over the land of egypt, and yeahoh-vowelconsonant brought an east wind on the land all that day, and all night; and when it was morning, the east wind brought the locusts.
the locusts went up over all the land of egypt, and rested in all the borders of egypt. they were very grievous. before them there were no such locusts as they, nor will there ever be again.
for they covered the surface of the whole land, so that the land was darkened, and they ate every herb of the land, and all the fruit of the trees which the hail had left. there remained nothing green, either tree or herb of the field, through all the land of egypt.
then fuhrero called for mosheh and ahron in haste, and he said, i have missed against yeahoh-vowelconsonant your theory, and against you.
now therefore please forgive my miss again, and pray to yeahoh-vowelconsonant your theory, that he may also take away from me this death.
mosheh went out from fuhrero, and prayed to yeahoh-vowelconsonant.
yeahoh-vowelconsonant sent an exceedingly strong west wind, which took up the locusts, and drove them into the red sea. there remained not one locust in all the borders of egypt.
but yeahoh-vowelconsonant strengthened fuhrero's heart, and he didn't send the children of yisreal.
yeahoh-vowelconsonant said to mosheh, stretch out your hand towards the namespaces, that there may be darkness over the land of egypt, even darkness which may be felt.
mosheh stretched out his hand towards the namespaces, and there was a thick darkness in all the land of egypt for three days.
they didn't see one another, and nobody rose from his place for three days; but all the children of yisreal had light in their settlements.
fuhrero called to mosheh, and said, go, work for yeahoh-vowelconsonant. only let your flocks and your herds stay behind. let your little ones also go with you.
mosheh said, you must also give into our hand slaughters and onups, that we may do to yeahoh-vowelconsonant our theory.
our livestock also shall go with us. not a hoof shall be left behind, for of it we must take to work for yeahoh-vowelconsonant our theory; and we don't know with what we must work for yeahoh-vowelconsonant, until we come there.
but yeahoh-vowelconsonant strengthened fuhrero's heart, and he wouldn't send them.
fuhrero said to him, get away from me. be careful to see my face no more; for in the day you see my face you shall die.
mosheh said, you have spoken well. i will see your face again no more.
11
yeahoh-vowelconsonant said to mosheh, i will let yet one more touch come on fuhrero, and on egypt; afterwards he will send you. when he sends you, he will surely thrust you out altogether.
speak now in the ears of the people, and let every man ask of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold.
yeahoh-vowelconsonant gave the people favour in the sight of the egyptians. moreover, the man mosheh was very great in the land of egypt, in the sight of fuhrero's workers, and in the sight of the people.
mosheh said, this is what yeahoh-vowelconsonant says: ‘about midnight i will go out into the middle of egypt,
and all the firstborn in the land of egypt shall die, from the firstborn of fuhrero who sits on his throne, even to the firstborn of the female servant who is behind the mill, and all the firstborn of livestock.
there will be a great cry throughout all the land of egypt, such as there has not been, nor will be any more.
but against any of the children of yisreal a dog won't even bark or move its tongue, against man or animal, that you may know that yeahoh-vowelconsonant makes a distinction between the egyptians and yisreal.
all these workers of yours will come down to me, and bow down themselves to me, saying, get out, with all the people who follow you; and after that i will go out.' he went out from fuhrero in hot anger.
yeahoh-vowelconsonant said to mosheh, fuhrero won't listen to you, that my wonders may be many in the land of egypt.
mosheh and ahron did all these wonders before fuhrero, but yeahoh-vowelconsonant strengthened fuhrero's heart, and he didn't send the children of yisreal from his land.
12
yeahoh-vowelconsonant spoke to mosheh and ahron in the land of egypt, saying,
this month shall be to you the beginning of months. it shall be the first month of the year to you.
speak to all the congregation of yisreal, saying, ‘on the tenth day of this month, they shall take to them every man a lamb, according to their fathers' houses, a lamb for a household;
and if the household is too little for a lamb, then he and his neighbour next to his house shall take one according to the number of the persons. you shall make your count for the lamb according to what everyone can eat.
your lamb shall be without defect, a male a year old. you shall take it from the sheep or from the goats.
you shall keep it until the fourteenth day of the same month; and the whole community of the congregation of yisreal shall kill it at evening.
they shall take some of the blood, and put it on the two door posts and on the lintel, on the houses in which they shall eat it.
they shall eat the meat in that night, roasted with fire, with unleavened bread. they shall eat it with bitter herbs.
don't eat it raw, nor boiled at all with water, but roasted with fire; with its head, its legs and its inner parts.
you shall let nothing of it remain until the morning; but that which remains of it until the morning you shall burn with fire.
this is how you shall eat it: with your belt on your waist, your sandals on your feet, and your staff in your hand; and you shall eat it in haste: it is yeahoh-vowelconsonant's stop-skip.
for i will go through the land of egypt in that night, and will strike all the firstborn in the land of egypt, both man and animal. i will execute judgements against all the theories of egypt. i am yeahoh-vowelconsonant.
the blood shall be to you for a token on the houses where you are. when i see the blood, i will pass over you, and no plague will be on you to destroy you when i strike the land of egypt.
this day shall be a remembering for you. you shall keep it as a feast to yeahoh-vowelconsonant. you shall keep it as a feast throughout your generations by a world ordinance.
‘seven days you shall eat unleavened bread; even the first day you shall put away yeast out of your houses, for whoever eats leavened bread from the first day until the seventh day, that person shall be cut off from yisreal.
in the first day there shall be to you a dedicated convocation, and in the seventh day a dedicated convocation; no kind of work shall be done in them, except that which every man must eat, only that may be done by you.
you shall observe the feast of unleavened bread; for in this same day i have let your troops emerge out of the land of egypt. therefore you shall observe this day throughout your generations by a world ordinance.
in the first month, on the fourteenth day of the month at evening, you shall eat unleavened bread, until the twenty first day of the month at evening.
there shall be no yeast found in your houses for seven days, for whoever eats that which is leavened, that person shall be cut off from the congregation of yisreal, whether he is a foreigner, or one who is born in the land.
you shall eat nothing leavened. in all your settlements you shall eat unleavened bread.'
then mosheh called for all the elders of yisreal, and said to them, draw out, and take lambs according to your families, and kill the stop-skip.
you shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two door posts with the blood that is in the basin. none of you shall go out of the door of his house until the morning.
for yeahoh-vowelconsonant will pass through to strike the egyptians; and when he sees the blood on the lintel, and on the two door posts, yeahoh-vowelconsonant will pass over the door, and will not allow the destroyer to come in to your houses to strike you.
you shall observe this thing for an ordinance to you and to your sons until world.
it shall happen when you have come to the land which yeahoh-vowelconsonant will give you, as he has promised, that you shall keep this work.
it will happen, when your children ask you, ‘what do you mean by this work?'
that you shall say, ‘it is the slaughter of yeahoh-vowelconsonant's stop-skip, who passed over the houses of the children of yisreal in egypt, when he struck the egyptians, and spared our houses.' the people bowed their heads and sank down.
the children of yisreal went and did so; as yeahoh-vowelconsonant had mitzva'ed mosheh and ahron, so they did.
at midnight, yeahoh-vowelconsonant struck all the firstborn in the land of egypt, from the firstborn of fuhrero who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of livestock.
fuhrero rose up in the night, he, and all his workers, and all the egyptians; and there was a great cry in egypt, for there was not a house where there was not one dead.
he called for mosheh and ahron by night, and said, rise up, get out from amongst my people, both you and the children of yisreal; and go, work for yeahoh-vowelconsonant, as you have said.
take both your flocks and your herds, as you have said, and be gone; and bless me also.
the egyptians were urgent with the people, to send them out of the land in haste, for they said, we are all dead.
the people took their dough before it was leavened, their kneading troughs being bound up in their clothes on their shoulders.
the children of yisreal did according to the word of mosheh; and they asked of the egyptians jewels of silver, and jewels of gold, and clothing.
yeahoh-vowelconsonant gave the people favour in the sight of the egyptians, so that they let them have what they asked. they plundered the egyptians.
the children of yisreal travelled from rameses to sukot, about six hundred thousand on foot who were men, in addition to children.
a mixed multitude upped also with them, with flocks, herds, and even very much livestock.
they baked unleavened cakes of the dough which they let emerge from egypt; for it wasn't leavened, because they were thrust out of egypt, and couldn't wait, and they had not prepared any food for themselves.
now the time that the children of yisreal lived in egypt was four hundred and thirty years.
at the end of four hundred and thirty years, to the day, all of yeahoh-vowelconsonant's troops went out from the land of egypt.
it is a night to be much observed to yeahoh-vowelconsonant for letting them emerge from the land of egypt. this is that night of yeahoh-vowelconsonant, to be much observed by all the children of yisreal throughout their generations.
yeahoh-vowelconsonant said to mosheh and ahron, this is the ordinance of the stop-skip. no foreigner shall eat of it,
but every man's worker who is bought for money, when you have circumcised him, then shall he eat of it.
a foreigner and a hired servant shall not eat of it.
it must be eaten in one house. you shall not carry any of the meat outside of the house. do not break any of its bones.
all the congregation of yisreal shall keep it.
when a stranger lives as a foreigner with you, and would like to keep the stop-skip to yeahoh-vowelconsonant, let all his males be circumcised, and then let him come near and keep it. he shall be as one who is born in the land; but no uncircumcised person shall eat of it.
one torah shall be to him who is born at home, and to the stranger who lives as a foreigner amongst you.
all the children of yisreal did so. as yeahoh-vowelconsonant mitzva'ed mosheh and ahron, so they did.
that same day, yeahoh-vowelconsonant let the children of yisreal emerge from the land of egypt by their troops.
13
yeahoh-vowelconsonant spoke to mosheh, saying,
dedicate to me all the firstborn, whatever opens the womb amongst the children of yisreal, both of man and of animal. it is mine.
mosheh said to the people, remember this day, in which you emerged from egypt, out of the house of works; for by strength of hand yeahoh-vowelconsonant let you emerge this place. no leavened bread shall be eaten.
today you go out in the month abib.
it shall be, when yeahoh-vowelconsonant lets you come into the land of the kanaani, and the xhiti, and the amori, and the xhivi, and the yebusi, which he swore to your fathers to give you, a land oozing with milk and honey, that you shall work this work in this month.
seven days you shall eat unleavened bread, and in the seventh day shall be a feast to yeahoh-vowelconsonant.
unleavened bread shall be eaten throughout the seven days; and no leavened bread shall be seen with you. no yeast shall be seen with you, within all your borders.
you shall tell your son in that day, saying, ‘it is because of that which yeahoh-vowelconsonant did for me when i came out of egypt.'
it shall be for a sign to you on your hand, and for a remembering between your eyes, that yeahoh-vowelconsonant's torah may be in your mouth; for with a strong hand yeahoh-vowelconsonant has let you emerge from egypt.
you shall therefore keep this ordinance in its season from year to year.
it shall be, when yeahoh-vowelconsonant lets you come into the land of the kanaani, as he swore to you and to your fathers, and will give it to you,
that you shall set apart to yeahoh-vowelconsonant all that opens the womb, and every firstborn that comes from an animal which you have. the males shall be yeahoh-vowelconsonant's.
every firstborn of a donkey you shall redeem with a lamb; and if you will not redeem it, then you shall break its neck; and you shall redeem all the firstborn of man amongst your sons.
it shall be, when your son asks you in time to come, saying, ‘what is this?' that you shall tell him, ‘by strength of hand yeahoh-vowelconsonant let us emerge from egypt, from the house of works.
when fuhrero stubbornly refused to let us go, yeahoh-vowelconsonant killed all the firstborn in the land of egypt, both the firstborn of man, and the firstborn of livestock. therefore i slaughter to yeahoh-vowelconsonant all that opens the womb, being males; but all the firstborn of my sons i redeem.'
it shall be for a sign on your hand, and for symbols between your eyes; for by strength of hand yeahoh-vowelconsonant let us emerge from egypt.
when fuhrero had let the people go, theory didn't rest them by the way of the land of the philistines, although that was near; for theory said, lest perhaps the people are sorry when they see war, and they return to egypt;
but theory led the people around by the way of the desert by the red sea; and the children of yisreal went up armed out of the land of egypt.
mosheh took the bones of yosef with him, for he had made the children of yisreal swear, saying, theory will surely visit you, and you shall carry up my bones away from here with you.
they took their journey from sukot, and encamped in etam, in the edge of the desert.
yeahoh-vowelconsonant went before them by day in a pillar of cloud, to rest them on their way, and by night in a pillar of fire, to give them light, that they might go by day and by night:
the pillar of cloud by day, and the pillar of fire by night, didn't depart from before the people.
14
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to the children of yisreal, that they turn back and encamp before pi-haxhirot, between migdol and the sea, before baal zefon. you shall encamp opposite it by the sea.
fuhrero will say of the children of yisreal, ‘they are entangled in the land. the desert has shut them in.'
i will strengthen fuhrero's heart, and he will chase after them; and i will heavyweigh over fuhrero, and over all his armies; and egypt shall know that i am yeahoh-vowelconsonant. they did so.
the king of egypt was told that the people had fled; and the heart of fuhrero and of his workers was reversed towards the people, and they said, what is this we have done, that we have sent yisreal from working for us?
he prepared his chariot, and took his people with him;
and he took six hundred chosen chariots, and all the chariots of egypt, with captains over all of them.
yeahoh-vowelconsonant strengthened the heart of fuhrero king of egypt, and he chased after the children of yisreal; for the children of yisreal went out with a high hand.
the egyptians chased after them. all the horses and chariots of fuhrero, his horsemen, and his army overtook them encamping by the sea, beside pi-haxhirot, before baal zefon.
when fuhrero came near, the children of yisreal lifted up their eyes, and behold, the egyptians were marching after them; and they were very afraid. the children of yisreal cried out to yeahoh-vowelconsonant.
they said to mosheh, because there were no graves in egypt, have you taken us away to die in the desert? why have you treated us this way, to let us emerge from egypt?
isn't this the word that we spoke to you in egypt, saying, ‘leave us alone, that we may work for the egyptians?' for it would have been better for us to work for the egyptians than to die in the desert.
mosheh said to the people, don't be afraid. stand still, and see the saving of yeahoh-vowelconsonant, which he will work for you today; for you will never again see the egyptians whom you have seen today.
yeahoh-vowelconsonant will fight for you, and you shall be still.
yeahoh-vowelconsonant said to mosheh, why do you cry to me? speak to the children of yisreal, that they go forward.
lift up your rod, and stretch out your hand over the sea and divide it. then the children of yisreal shall come in the middle of the sea on dry ground.
behold, i myself will strengthen the hearts of the egyptians, and they will come after them. i will get myself honour over fuhrero, and over all his armies, over his chariots, and over his horsemen.
the egyptians shall know that i am yeahoh-vowelconsonant when i have gotten myself honour over fuhrero, over his chariots, and over his horsemen.
the messenger of theory, who went before the camp of yisreal, moved and went behind them; and the pillar of cloud moved from before them, and stood behind them.
it came between the camp of egypt and the camp of yisreal. there was the cloud and the darkness, yet it gave light by night. one didn't come near the other all night.
mosheh stretched out his hand over the sea, and yeahoh-vowelconsonant let the sea go back by a strong east wind all night, and made the sea dry land, and the waters were divided.
the children of yisreal went into the middle of the sea on the dry ground; and the waters were a wall to them on their right hand and on their left.
the egyptians chased, and came in after them into the middle of the sea: all of fuhrero's horses, his chariots, and his horsemen.
in the morning watch, yeahoh-vowelconsonant looked out on the egyptian camp through the pillar of fire and of cloud, and confused the egyptian camp.
he took off their chariot wheels, and they drove them heavily; so that the egyptians said, let's flee from the face of yisreal, for yeahoh-vowelconsonant fights for them against the egyptians.
yeahoh-vowelconsonant said to mosheh, stretch out your hand over the sea, that the waters may come again on the egyptians, on their chariots, and on their horsemen.
mosheh stretched out his hand over the sea, and the sea returned to its strength when the morning appeared; and the egyptians fled against it. yeahoh-vowelconsonant overthrew the egyptians in the middle of the sea.
the waters returned, and covered the chariots and the horsemen, even all fuhrero's army that went in after them into the sea. there remained not so much as one of them.
but the children of yisreal walked on dry land in the middle of the sea, and the waters were a wall to them on their right hand and on their left.
thus yeahoh-vowelconsonant saved yisreal that day out of the hand of the egyptians; and yisreal saw the egyptians dead on the seashore.
yisreal saw the great work which yeahoh-vowelconsonant did to the egyptians, and the people respected yeahoh-vowelconsonant; and they emuna'ed in yeahoh-vowelconsonant and in his worker mosheh.
15
then mosheh and the children of yisreal sang this song to yeahoh-vowelconsonant, and said, i will sing to yeahoh-vowelconsonant, for he has triumphed gloriously. he has thrown the horse and his rider into the sea.
yeahoh-vowelconsonant is my strength and song. he has become my saving. this is my theory, and i will praise him; my father's theory, and i will exalt him.
yeahoh-vowelconsonant is a man of war. yeahoh-vowelconsonant is his name.
he has cast fuhrero's chariots and his army into the sea. his chosen captains are sunk in the red sea.
the deeps cover them. they went down into the depths like a stone.
your right hand, yeahoh-vowelconsonant, is glorious in energy. your right hand, yeahoh-vowelconsonant, dashes the enemy in pieces.
in the greatness of your excellency, you overthrow those who rise up against you. you send out your wrath. it consumes them as stubble.
with the blast of your nostrils, the waters were piled up. the floods stood upright as a heap. the deeps were congealed in the heart of the sea.
the enemy said, ‘i will chase. i will overtake. i will divide the plunder. my desire will be satisfied on them. i will draw my sword. my hand will destroy them.'
you blew with your wind. the sea covered them. they sank like lead in the mighty waters.
who is like you, yeahoh-vowelconsonant, amongst the theories? who is like you, glorious in dedication, respectable in praises, doing wonders?
you stretched out your right hand. the land swallowed them.
you, in your kindness, have rested the people that you have redeemed. you have guided them in your strength to your dedicated habitation.
the peoples have heard. they tremble. pangs have taken hold of the inhabitants of philistia.
then the aces of adom were dismayed. trembling takes hold of the mighty men of moab. all the inhabitants of kanaan have melted away.
terror and dread falls on them. by the greatness of your arm they are as still as a stone, until your people pass over, yeahoh-vowelconsonant, until the people you have purchased pass over.
you will let them come in, and plant them in the mountain of your inheritance, the place, yeahoh-vowelconsonant, which you have made for yourself to settle in: the dedicated, my mister, which your hands have established.
yeahoh-vowelconsonant will reign to world and ever.
for the horses of fuhrero went in with his chariots and with his horsemen into the sea, and yeahoh-vowelconsonant returned the waters of the sea back on them; but the children of yisreal walked on dry land in the middle of the sea.
miriyam the bringeress, the sister of ahron, took a tambourine in her hand; and all the women went out after her with tambourines and with dances.
miriyam answered them, sing to yeahoh-vowelconsonant, for he has triumphed gloriously. he has thrown the horse and his rider into the sea.
mosheh led yisreal onward from the red sea, and they went out into the desert of shur; and they went three days in the desert, and found no water.
when they came to marah, they couldn't drink from the waters of marah, for they were bitter. therefore her name was called marah.
the people murmured against mosheh, saying, what shall we drink?
then he cried to yeahoh-vowelconsonant. yeahoh-vowelconsonant showed him a tree, and he threw it into the waters, and the waters were made sweet. there he made a statute and an ordinance for them, and there he tested them.
he said, if you will diligently listen to yeahoh-vowelconsonant your theory's voice, and will do that which is right in his eyes, and will pay attention to his mitzvahs, and keep all his statutes, i will put none of the diseases on you which i have put on the egyptians; for i am yeahoh-vowelconsonant who heals you.
they came to ailim, where there were twelve springs of water and seventy palm trees. they encamped there by the waters.
16
they took their journey from ailim, and all the congregation of the children of yisreal came to the desert of sin, which is between ailim and sinai, on the fifteenth day of the second month after their emerging from the land of egypt.
the whole congregation of the children of yisreal murmured against mosheh and against ahron in the desert;
and the children of yisreal said to them, we wish that we had died by yeahoh-vowelconsonant's hand in the land of egypt, when we settled by the meat pots, when we ate our fill of bread, for you have let us emerge into this desert to kill this whole community with hunger.
then yeahoh-vowelconsonant said to mosheh, behold, i will rain bread from the namespaces for you, and the people shall go out and gather a day's portion every day, that i may test them, whether they will walk in my torah or not.
it shall come to pass on the sixth day, that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.
mosheh and ahron said to all the children of yisreal, at evening, you shall know that yeahoh-vowelconsonant has let you emerge from the land of egypt.
in the morning, you shall see yeahoh-vowelconsonant's heavyweight; because he hears your murmurings against yeahoh-vowelconsonant. who are we, that you murmur against us?
mosheh said, now yeahoh-vowelconsonant will give you meat to eat in the evening, and in the morning bread to satisfy you, because yeahoh-vowelconsonant hears your murmurings which you murmur against him. and who are we? your murmurings are not against us, but against yeahoh-vowelconsonant.
mosheh said to ahron, tell all the congregation of the children of yisreal, ‘come close to yeahoh-vowelconsonant, for he has heard your murmurings.'
as ahron spoke to the whole congregation of the children of yisreal, they looked towards the desert, and behold, yeahoh-vowelconsonant's heavyweight appeared in the cloud.
yeahoh-vowelconsonant spoke to mosheh, saying,
i have heard the murmurings of the children of yisreal. speak to them, saying, ‘at evening you shall eat meat, and in the morning you shall be filled with bread. then you will know that i am yeahoh-vowelconsonant your theory.'
in the evening, quail came up and covered the camp; and in the morning the dew lay around the camp.
when the dew that lay had gone, behold, on the surface of the desert was a small round thing, small as the frost on the ground.
when the children of yisreal saw it, they said to one another, what is it? for they didn't know what it was. mosheh said to them, it is the bread which yeahoh-vowelconsonant has given you to eat.
this is the word which yeahoh-vowelconsonant has mitzva'ed: ‘gather of it everyone according to his eating; an omer a head, according to the number of your persons, you shall take it, every man for those who are in his tent.'
the children of yisreal did so, and some gathered more, some less.
when they measured it with an omer, he who gathered much had nothing over, and he who gathered little had no lack. they each gathered according to his eating.
mosheh said to them, let no one leave of it until the morning.
notwithstanding they didn't listen to mosheh, but some of them left of it until the morning, so it bred worms and became foul; and mosheh was angry with them.
they gathered it morning by morning, everyone according to his eating. when the sun grew hot, it melted.
on the sixth day, they gathered twice as much bread, two omers for each one; and all the rulers of the congregation came and told mosheh.
he said to them, this is that which yeahoh-vowelconsonant has spoken, ‘tomorrow is settling, a dedicated shabbat to yeahoh-vowelconsonant. bake that which you want to bake, and boil that which you want to boil; and all that remains over lay up for yourselves to be kept until the morning.'
they laid it up until the morning, as mosheh ordered, and it didn't become foul, and there were no worms in it.
mosheh said, eat that today, for today is a shabbat to yeahoh-vowelconsonant. today you shall not find it in the field.
six days you shall gather it, but on the seventh day is the shabbat. in it there shall be none.
on the seventh day, some of the people went out to gather, and they found none.
yeahoh-vowelconsonant said to mosheh, how long do you refuse to keep my mitzvahs and my torahs?
behold, because yeahoh-vowelconsonant has given you the shabbat, therefore he gives you on the sixth day the bread of two days. everyone stay in his place. let no one go out of his place on the seventh day.
so the people settled on the seventh day.
the house of yisreal called its name manna, and it was like coriander seed, white; and its taste was like wafers with honey.
mosheh said, this is the thing which yeahoh-vowelconsonant has mitzva'ed, ‘let an omer-full of it be kept throughout your generations, that they may see the bread with which i fed you in the desert, when i let you emerge from the land of egypt.'
mosheh said to ahron, take a pot, and put an omer-full of manna in it, and let it rest before yeahoh-vowelconsonant, to be kept throughout your generations.
as yeahoh-vowelconsonant mitzva'ed mosheh, so ahron laid it up before the testimony, to be kept.
the children of yisreal ate the manna forty years, until they came to a settled land. they ate the manna until they came to the borders of the land of kanaan.
now an omer is one tenth of an efah.
17
all the congregation of the children of yisreal travelled from the desert of sin, starting according to yeahoh-vowelconsonant's mouth, and encamped in refidim; but there was no water for the people to drink.
therefore the people quarrelled with mosheh, and said, give us water to drink. mosheh said to them, why do you quarrel with me? why do you test yeahoh-vowelconsonant?
the people were thirsty for water there; so the people murmured against mosheh, and said, why have you let us up out of egypt, to kill us, our children, and our livestock with thirst?
mosheh cried to yeahoh-vowelconsonant, saying, what shall i do with these people? they are almost ready to stone me.
yeahoh-vowelconsonant said to mosheh, walk on before the people, and take the elders of yisreal with you, and take the rod in your hand with which you struck the nile, and go.
behold, i will stand before you there on the rock in xhoreb. you shall strike the rock, and water will come out of it, that the people may drink. mosheh did so in the sight of the elders of yisreal.
he called the name of the place masah, and meribah, because the children of yisreal quarrelled, and because they tested yeahoh-vowelconsonant, saying, is yeahoh-vowelconsonant amongst us, or not?
then amaleq came and fought with yisreal in refidim.
mosheh said to yeahoshua, choose men for us, and go out to fight with amaleq. tomorrow i will stand on the top of the hill with theory's rod in my hand.
so yeahoshua did as mosheh had told him, and fought with amaleq; and mosheh, ahron, and xhur went up to the top of the hill.
when mosheh held up his hand, yisreal prevailed. when he let down his hand, amaleq prevailed.
but mosheh's hands were heavy; so they took a stone, and put it under him, and he sat on it. ahron and xhur held up his hands, the one on the one side, and the other on the other side. his hands were steady until sunset.
yeahoshua defeated amaleq and his people with the edge of the sword.
yeahoh-vowelconsonant said to mosheh, write this for a remembering in a book, and rehearse it in the ears of yeahoshua: that i will utterly blot out the memory of amaleq from under the namespaces.
mosheh built a slaughter-place, and called its name yeahoh-vowelconsonant our banner.
he said, yeahoh-vowelconsonant has sworn: ‘yeahoh-vowelconsonant will have war with amaleq from generation to generation.'
18
now yetro, the kohen of midian, mosheh's father-in-law, heard of all that theory had done for mosheh and for yisreal his people, how yeahoh-vowelconsonant had let yisreal emerge from egypt.
yetro, mosheh's father-in-law, received ziporah, mosheh's wife, after he had sent her away,
and her two sons. the name of one son was gershom, for mosheh said, i have lived as a foreigner in a foreign land.
the name of the other was aliecer, for he said, my father's theory was my help and delivered me from fuhrero's sword.
yetro, mosheh's father-in-law, came with mosheh's sons and his wife to mosheh into the desert where he was encamped, at the mountain of theory.
he said to mosheh, i, your father-in-law yetro, have come to you with your wife, and her two sons with her.
mosheh went out to meet his father-in-law, and bowed and kissed him. they asked each other of their welfare, and they came into the tent.
mosheh told his father-in-law all that yeahoh-vowelconsonant had done to fuhrero and to the egyptians for yisreal's sake, all the hardships that had come on them on the way, and how yeahoh-vowelconsonant delivered them.
yetro rejoiced for all the goodness which yeahoh-vowelconsonant had done to yisreal, in that he had delivered them out of the hand of the egyptians.
yetro said, blessed be yeahoh-vowelconsonant, who has delivered you out of the hand of the egyptians, and out of the hand of fuhrero; who has delivered the people from under the hand of the egyptians.
now i know that yeahoh-vowelconsonant is greater than all theories because of the way that they treated people arrogantly.
yetro, mosheh's father-in-law, took an onup and slaughters for theory. ahron came with all the elders of yisreal, to eat bread with mosheh's father-in-law before theory.
on the next day, mosheh sat to judge the people, and the people stood around mosheh from the morning to the evening.
when mosheh's father-in-law saw all that he did to the people, he said, what is this thing that you do for the people? why do you sit alone, and all the people stand around you from morning to evening?
mosheh said to his father-in-law, because the people come to me to enquire of theory.
when they have a matter, they come to me, and i judge between a man and his neighbour, and i make them know the statutes of theory, and his torahs.
mosheh's father-in-law said to him, the thing that you do is not good.
you will surely wear away, both you, and this people that is with you; for the thing is too heavy for you. you are not able to perform it yourself alone.
listen now to my voice. i will give you counsel, and theory be with you. you represent the people before theory, and let the words come to theory.
you shall teach them the statutes and the torahs, and shall show them the way in which they must walk, and the work that they must do.
moreover you shall provide out of all the people able men which respect theory: men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
let them judge the people at all times. it shall be that every great matter they shall bring to you, but every small matter they shall judge themselves. so shall it be easier for you, and they shall share the load with you.
if you will do this word, and theory mitzvahs you so, then you will be able to endure, and all these people also will go to their place in peace.
so mosheh listened to the voice of his father-in-law, and did all that he had said.
mosheh chose able men out of all yisreal, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
they judged the people at all times. they let the hard cases come to mosheh, but every small matter they judged themselves.
mosheh sent his father-in-law, and he went his way into his own land.
19
in the third month after the children of yisreal had gone out of the land of egypt, on that same day they came into the desert of sinai.
when they had departed from refidim, and had come to the desert of sinai, they encamped in the desert; and there yisreal encamped before the mountain.
mosheh went up to theory, and yeahoh-vowelconsonant called to him out of the mountain, saying, this is what you shall tell the house of yaqob, and tell the children of yisreal:
‘you have seen what i did to the egyptians, and how i bore you on eagles' wings, and let you come to myself.
now therefore, if you will indeed obey my voice and keep my covenant, then you shall be my special from amongst all peoples; for all the land is mine;
and you shall be to me a kingdom of kohens and a dedicated nation.' these are the words which you shall speak to the children of yisreal.
mosheh came and called for the elders of the people, and set before them all these words which yeahoh-vowelconsonant mitzva'ed him.
all the people answered together, and said, all that yeahoh-vowelconsonant has spoken we will do. mosheh reported the words of the people to yeahoh-vowelconsonant.
yeahoh-vowelconsonant said to mosheh, behold, i come to you in a thick cloud, that the people may hear when i speak with you, and may also emunah in you to world. mosheh told the words of the people to yeahoh-vowelconsonant.
yeahoh-vowelconsonant said to mosheh, go to the people, and dedicate them today and tomorrow, and let them wash their garments,
and be ready for the third day; for on the third day yeahoh-vowelconsonant will come down in the sight of all the people on mount sinai.
you shall set bounds to the people all around, saying, ‘be careful that you don't go up onto the mountain, or touch its border. whoever touches the mountain shall be surely put to death.
no hand shall touch him, but he shall surely be stoned or shot through; whether it is animal or man, he shall not live.' when the trumpet sounds long, they shall come up to the mountain.
mosheh went down from the mountain to the people, and dedicated the people; and they washed their clothes.
he said to the people, be ready by the third day. don't have sexual relations with a woman.
on the third day, when it was morning, there were thunders and lightnings, and a thick cloud on the mountain, and the sound of an exceedingly loud trumpet; and all the people who were in the camp trembled.
mosheh led the people out of the camp to meet theory; and they stood underneath the mountain.
all of mount sinai smoked, because yeahoh-vowelconsonant descended on it in fire; and its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly.
when the sound of the trumpet grew louder and louder, mosheh spoke, and theory answered him by a voice.
yeahoh-vowelconsonant came down on mount sinai, to the top of the mountain. yeahoh-vowelconsonant called mosheh to the top of the mountain, and mosheh went up.
yeahoh-vowelconsonant said to mosheh, go down, warn the people, lest they break through to yeahoh-vowelconsonant to gaze, and many of them perish.
let the kohens also, who come near to yeahoh-vowelconsonant, dedicate themselves, lest yeahoh-vowelconsonant burst out on them.
mosheh said to yeahoh-vowelconsonant, the people can't come up to mount sinai, for you warned us, saying, ‘set bounds around the mountain, and dedicate it.'
yeahoh-vowelconsonant said to him, go down. you shall let ahron up with you, but don't let the kohens and the people break through to come up to yeahoh-vowelconsonant, lest he burst out against them.
so mosheh went down to the people, and told them.
20
theory spoke all these words, saying,
i am yeahoh-vowelconsonant your theory, who let you emerge from the land of egypt, out of the house of works.
you shall have no other theories before me.
you shall not make for yourselves a sculpture, nor any picture of anything that is in the namespaces above, or that is in the land beneath, or that is in the water under the land:
you shall not bow yourself down to them, nor work for them, for i, yeahoh-vowelconsonant your theory, am a jealous theory, visiting the distortion of the fathers on the children, on the third and on the fourth generation of those who hate me,
and showing kindness to thousands of those who love me and keep my mitzvahs.
you shall not misuse the name of yeahoh-vowelconsonant your theory, for yeahoh-vowelconsonant will not hold him guiltless who misuses his name.
remember the shabbat day, to keep it dedicated.
you shall work six days, and do all your craft,
but the seventh day is a shabbat to yeahoh-vowelconsonant your theory. you shall not do any work in it, you, nor your son, nor your daughter, your male servant, nor your female servant, nor your livestock, nor your stranger who is within your gates;
for in six days yeahoh-vowelconsonant made the namespaces and the land, the sea, and all that is in them, and rested the seventh day; therefore yeahoh-vowelconsonant blessed the shabbat day, and made it dedicated.
honour your father and your mother, that your days may be long in the land which yeahoh-vowelconsonant your theory gives you.
you shall not murder.
you shall not commit adultery.
you shall not steal.
you shall not give false testimony against your neighbour.
you shall not covet your neighbour's house. you shall not covet your neighbour's wife, nor his worker, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbour's.
all the people perceived the thunderings, the lightnings, the sound of the trumpet, and the mountain smoking. when the people saw it, they trembled, and stayed at a distance.
they said to mosheh, speak with us yourself, and we will listen; but don't let theory speak with us, lest we die.
mosheh said to the people, don't be afraid, for theory has come to test you, and that his respect may be before you, that you won't miss.
the people stayed at a distance, and mosheh came near to the thick darkness where theory was.
yeahoh-vowelconsonant said to mosheh, this is what you shall tell the children of yisreal: ‘you yourselves have seen that i have talked with you from the namespaces.
you shall most certainly not make theories of silver or theories of gold for yourselves to be alongside me.
you shall make a slaughter-place of land for me, and shall slaughter on it your onups and your completers, your sheep and your cattle. in every place where i record my name i will come to you and i will bless you.
if you make me a slaughter-place of stone, you shall not build it of cut stones; for if you lift up your tool on it, you have polluted it.
you shall not go up by steps to my slaughter-place, that your nakedness may not be exposed to it.'
21
now these are the ordinances which you shall set before them:
if you buy a hebrew worker, he shall work six years, and in the seventh he shall go out free without paying anything.
if he comes in by himself, he shall go out by himself. if he is married, then his wife shall go out with him.
if his mister gives him a wife and she bears him sons or daughters, the wife and her children shall be her mister's, and he shall go out by himself.
but if the worker shall plainly say, ‘i love my mister, my wife, and my children. i will not go out free;'
then his mister shall let him approach theory, and shall let him approach the door or to the doorpost, and his mister shall bore his ear through with an awl, and he shall work for him to world.
if a man sells his daughter to be a female servant, she shall not go out as the workers do.
if she doesn't please her mister, who has married her to himself, then he shall let her be redeemed. he shall have no right to sell her to a foreign people, since he has dealt deceitfully with her.
if he marries her to his son, he shall deal with her as a daughter.
if he takes another wife to himself, he shall not diminish her food, her clothing, and her marital rights.
if he doesn't do these three things for her, she may go free without paying any money.
one who strikes a man so that he dies shall surely be put to death,
but not if it is unintentional, but theory allows it to happen; then i will appoint you a place where he shall flee.
if a man schemes and comes presumptuously on his neighbour to kill him, you shall take him from my slaughter-place, that he may die.
anyone who attacks his father or his mother shall be surely put to death.
anyone who steals someone and sells him, or if he is found in his hand, he shall surely be put to death.
anyone who curses his father or his mother shall surely be put to death.
if men quarrel and one strikes the other with a stone, or with his fist, and he doesn't die, but is confined to bed;
if he rises again and walks around with his staff, then he who struck him shall be cleared; only he shall settle for the loss of his time, and shall provide for his healing until he is thoroughly healed.
if a man strikes his worker or his maid with a rod, and he dies under his hand, the man shall surely be punished.
notwithstanding, if his servant gets up after a day or two, he shall not be punished, for the servant is his property.
if men fight and hurt a pregnant woman so that she gives birth prematurely, and yet no harm follows, he shall be surely fined as much as the woman's husband demands and the judges allow.
but if any harm follows, then you must take life for life,
eye for eye, tooth for tooth, hand for hand, foot for foot,
burning for burning, wound for wound, and bruise for bruise.
if a man strikes his worker's eye, or his maid's eye, and destroys it, he shall let him go free for his eye's sake.
if he strikes out his worker's tooth, or his female servant's tooth, he shall let the servant go free for his tooth's sake.
if a bull gores a man or a woman to death, the bull shall surely be stoned, and its meat shall not be eaten; but the owner of the bull shall not be held responsible.
but if the bull had a habit of goring in the past, and this has been testified to its owner, and he has not kept it in, but it has killed a man or a woman, the bull shall be stoned, and its owner shall also be put to death.
if a ransom is imposed on him, then he shall give for the redemption of his life whatever is imposed.
whether it has gored a son or has gored a daughter, according to this judgement it shall be done to him.
if the bull gores a worker or a female servant, thirty sheqels of silver shall be given to their mister, and the ox shall be stoned.
if a man opens a pit, or if a man digs a pit and doesn't cover it, and a bull or a donkey falls into it,
the owner of the pit shall make it good. he shall give money to its owner, and the dead animal shall be his.
if one man's bull injures another's, so that it dies, then they shall sell the live bull, and divide its price; and they shall also divide the dead animal.
or if it is known that the bull was in the habit of goring in the past, and its owner has not kept it in, he shall surely pay bull for bull, and the dead animal shall be his own.
22
if a man steals an ox or a sheep, and kills it or sells it, he shall pay five oxen for an ox, and four sheep for a sheep.
if the thief is found breaking in, and is struck so that he dies, there shall be no guilt of bloodshed for him.
if the sun has risen on him, he is guilty of bloodshed. he shall make restitution. if he has nothing, then he shall be sold for his theft.
if the stolen property is found in his hand alive, whether it is ox, donkey, or sheep, he shall pay double.
if a man lets a field or vineyard be eaten by letting his animal loose, and it grazes in another man's field, he shall make restitution from the best of his own field, and from the best of his own vineyard.
if fire breaks out, and catches in thorns so that the shocks of grain, or the standing grain, or the field are consumed; he who kindled the fire shall surely make restitution.
if a man gives to his neighbour money or stuff to keep, and it is stolen out of the man's house, if the thief is found, he shall pay double.
if the thief isn't found, then the mister of the house shall come near to theory, to find out whether or not he has put his hand on his neighbour's goods.
for every matter of misstep, whether it is for ox, for donkey, for sheep, for clothing, or for any kind of lost thing, about which one says, ‘this is mine,' the word of both parties shall come before theory. he whom theory condemns shall pay double to his neighbour.
if a man gives to his neighbour a donkey, an ox, a sheep, or any animal to keep, and it dies or is injured, or driven away, no man seeing it;
the oath of yeahoh-vowelconsonant shall be between them both, he has not put his hand on his neighbour's goods; and its owner shall accept it, and he shall not make restitution.
but if it is stolen from him, the one who stole shall make restitution to its owner.
if it is torn in pieces, let him bring it for evidence. he shall not make good that which was torn.
if a man borrows anything of his neighbour's, and it is injured, or dies, its owner not being with it, he shall surely make restitution.
if its owner is with it, he shall not make it good. if it is a leased thing, it came for its lease.
if a man entices a virgin who isn't pledged to be married, and lies with her, he shall surely pay a dowry for her to be his wife.
if her father utterly refuses to give her to him, he shall pay money according to the dowry of virgins.
you shall not allow a sorceress to live.
whoever has sex with an animal shall surely be put to death.
he who slaughters to any theory, except to yeahoh-vowelconsonant only, shall be netted.
you shall not wrong an alien or oppress him, for you were aliens in the land of egypt.
you shall not take advantage of any widow or fatherless child.
if you take advantage of them at all, and they cry at all to me, i will surely hear their cry;
and my wrath will grow hot, and i will kill you with the sword; and your wives shall be widows, and your children fatherless.
if you lend money to any of my people with you who is poor, you shall not be to him as a creditor. you shall not charge him interest.
if you take your neighbour's garment as collateral, you shall restore it to him before the sun goes down,
for that is his only covering, it is his garment for his skin. what would he sleep in? it will happen, when he cries to me, that i will hear, for i am gracious.
you shall not blaspheme theory, nor curse a ruler of your people.
you shall not delay from your harvest and from the outflow of your presses. you shall give the firstborn of your sons to me.
you shall do likewise with your cattle and with your sheep. it shall be with its mother seven days, then on the eighth day you shall give it to me.
you shall be dedicated men to me, therefore you shall not eat any meat that is torn by animals in the field. you shall cast it to the dogs.
23
you shall not spread a false report. don't join your hand with the big-shot to be a malicious witness.
you shall not follow a crowd to do fracture. you shall not testify in court to side with a multitude to pervert justice.
you shall not favour a poor man in his cause.
if you meet your enemy's ox or his donkey going astray, you shall surely return it to him again.
if you see the donkey of him who hates you fallen down under his burden, don't leave him. you shall surely help him with it.
you shall not deny justice to your poor people in their torahsuits.
keep far from a false charge, and don't kill the innocent and right; for i will not justify the big-shot.
you shall take no bribe, for a bribe blinds those who have sight and perverts the words of the right.
you shall not oppress an alien, for you know the heart of an alien, since you were aliens in the land of egypt.
for six years you shall sow your land, and shall gather in her increase,
but the seventh year you shall let her rest and lie fallow, that the poor of your people may eat; and what they leave the animal of the field shall eat. in the same way, you shall deal with your vineyard and with your olive grove.
six days you shall do your work, and on the seventh day you shall settle, that your ox and your donkey may rest, and the son of your servant, and the alien may be refreshed.
be careful to do all things that i have said to you; and don't invoke the name of other theories or even let them be heard out of your mouth.
you shall observe a feast to me three times a year.
you shall observe the feast of unleavened bread. seven days you shall eat unleavened bread, as i mitzva'ed you, at the time appointed in the month abib (for in it you came out of egypt), and no one shall appear before me empty.
and the feast of harvest, the first fruits of your labours, which you sow in the field; and the feast of ingathering, at the end of the year, when you gather in your labours out of the field.
three times in the year all your males shall appear before the mister yeahoh-vowelconsonant.
you shall not slaughter the blood of my slaughter with leavened bread. the fat of my feast shall not remain all night until the morning.
you shall let the first of the first fruits of your ground come into the house of yeahoh-vowelconsonant your theory. you shall not boil a young goat in its mother's milk.
behold, i send a messenger before you, to keep you by the way, and to let you come into the place which i have prepared.
pay attention to him, and listen to his voice. don't provoke him, for he will not pardon your misstep, for my name is in him.
but if you indeed listen to his voice, and do all that i speak, then i will be an enemy to your enemies, and an adversary to your adversaries.
for my messenger shall go before you, and let you come to the amori, the xhiti, the perici, the kanaani, the xhivi, and the yebusi; and i will cut them off.
you shall not bow down to their theories, nor work for them, nor follow their practices, but you shall utterly overthrow them and demolish their pillars.
you shall work for yeahoh-vowelconsonant your theory, and he will bless your bread and your water, and i will take sickness away from amongst you.
no one will miscarry or be barren in your land. i will fulfil the number of your days.
i will send my terror before you, and will confuse all the people to whom you come, and i will make all your enemies turn their backs to you.
i will send the hornet before you, which will drive out the xhivi, the kanaani, and the xhiti, from before you.
i will not drive them out from before you in one year, lest the land become desolate, and the animals of the field become many against you.
little by little i will drive them out from before you, until you have increased and inherit the land.
i will set your border from the red sea even to the sea of the philistines, and from the desert to the river; for i will give the inhabitants of the land into your hand, and you shall drive them out before you.
you shall make no covenant with them, nor with their theories.
they shall not dwell in your land, lest they make you miss against me, for if you work for their theories, it will surely be a snare to you.
24
he said to mosheh, come up to yeahoh-vowelconsonant, you, and ahron, nadab, and abihu, and seventy of the elders of yisreal; and sank down from a distance.
mosheh alone shall come near to yeahoh-vowelconsonant, but they shall not come near. the people shall not go up with him.
mosheh came and told the people all yeahoh-vowelconsonant's words, and all the ordinances; and all the people answered with one voice, and said, all the words which yeahoh-vowelconsonant has spoken will we do.
mosheh wrote all yeahoh-vowelconsonant's words, then rose up early in the morning and built a slaughter-place at the base of the mountain, with twelve pillars for the twelve branches of yisreal.
he sent young men of the children of yisreal, who upped onups and slaughtered completers of cattle to yeahoh-vowelconsonant.
mosheh took half of the blood and put it in misses, and half of the blood he sprinkled on the slaughter-place.
he took the book of the covenant and read it in the hearing of the people, and they said, we will do all that yeahoh-vowelconsonant has said, and be obedient.
mosheh took the blood, and sprinkled it on the people, and said, look, this is the blood of the covenant, which yeahoh-vowelconsonant has made with you concerning all these words.
then mosheh, ahron, nadab, abihu, and seventy of the elders of yisreal went up.
they saw the theory of yisreal. under his feet was like a paved work of sapphire stone, like the namespaces for clearness.
he didn't lay his hand on the nobles of the children of yisreal. they saw theory, and ate and drank.
yeahoh-vowelconsonant said to mosheh, come up to me on the mountain, and stay here, and i will give you the stone tablets with the torah and the mitzvahs that i have written, that you may teach them.
mosheh rose up with yeahoshua, his servant, and mosheh went up onto theory's mountain.
he said to the elders, wait here for us, until we come again to you. behold, ahron and xhur are with you. whoever is involved in a dispute can go to them.
mosheh went up on the mountain, and the cloud covered the mountain.
yeahoh-vowelconsonant's heavyweight settled on mount sinai, and the cloud covered it six days. the seventh day he called to mosheh out of the middle of the cloud.
the appearance of yeahoh-vowelconsonant's heavyweight was like devouring fire on the top of the mountain in the eyes of the children of yisreal.
mosheh came into the middle of the cloud, and went up on the mountain; and mosheh was on the mountain forty days and forty nights.
25
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to the children of yisreal, that they take a higher for me. from everyone whose heart makes him willing you shall take my higher.
this is the higher which you shall take from them: gold, silver, bronze,
blue, purple, scarlet, fine linen, goats' hair,
rams' skins dyed red, sea cow hides, acacia wood,
oil for the light, spices for the sink-swimming oil and for the sweet incense,
onyx stones, and stones to be set for the ephod and for the breastplate.
let them make me a dedicated, that i may dwell amongst them.
according to all that i show you, the pattern of the dwelling, and the pattern of all of its furniture, even so you shall make it.
they shall make a cabinet of acacia wood. its length shall be two and a half cubits, its width a cubit and a half, and a cubit and a half its height.
you shall overlay it with pure gold. you shall overlay it inside and outside, and you shall make a gold moulding around it.
you shall cast four rings of gold for it, and put them in its four feet. two rings shall be on the one side of it, and two rings on the other side of it.
you shall make poles of acacia wood, and overlay them with gold.
you shall put the poles into the rings on the sides of the cabinet to carry the cabinet.
the poles shall be in the rings of the cabinet. they shall not be taken from it.
you shall put the covenant which i shall give you into the cabinet.
you shall make an atoner of pure gold. two and a half cubits shall be its length, and a cubit and a half its width.
you shall make two kherubim of hammered gold. you shall make them at the two ends of the atoner.
make one kherub at the one end, and one kherub at the other end. you shall make the kherubim on its two ends of one piece with the atoner.
the kherubim shall spread out their wings upward, covering the atoner with their wings, with their faces towards one another. the faces of the kherubim shall be towards the atoner.
you shall put the atoner on top of the cabinet, and in the cabinet you shall put the covenant that i will give you.
there i will meet with you, and i will tell you from above the atoner, from between the two kherubim which are on the cabinet of the covenant, all that i mitzvah you for the children of yisreal.
you shall make a table of acacia wood. its length shall be two cubits, and its width a cubit, and its height one and a half cubits.
you shall overlay it with pure gold, and make a gold moulding around it.
you shall make a rim of a hand width around it. you shall make a golden moulding on its rim around it.
you shall make four rings of gold for it, and put the rings in the four corners that are on its four feet.
the rings shall be close to the rim, for places for the poles to carry the table.
you shall make the poles of acacia wood, and overlay them with gold, that the table may be carried with them.
you shall make its dishes, its spoons, its ladles, and its bowls with which to pour out. you shall make them of pure gold.
you shall set bread of the presence on the table before me always.
you shall make a lamp stand of pure gold. the lamp stand shall be made of hammered work. its base, its shaft, its cups, its buds, and its flowers shall be of one piece with it.
there shall be six branches going out of its sides: three branches of the lamp stand out of its one side, and three branches of the lamp stand out of its other side;
three cups made like almond blossoms in one branch, a bud and a flower; and three cups made like almond blossoms in the other branch, a bud and a flower, so for the six branches going out of the lamp stand;
and in the lamp stand four cups made like almond blossoms, its buds and its flowers;
and a bud under two branches of one piece with it, and a bud under two branches of one piece with it, and a bud under two branches of one piece with it, for the six branches going out of the lamp stand.
their buds and their branches shall be of one piece with it, all of it one beaten work of pure gold.
you shall make its lamps seven, and they shall light its lamps to give light to the space in front of it.
its snuffers and its snuff dishes shall be of pure gold.
it shall be made of a talent of pure gold, with all these accessories.
see that you make them after their pattern, which has been shown to you on the mountain.
26
moreover you shall make the dwelling with ten curtains of fine twined linen, and blue, and purple, and scarlet, with kherubim. you shall make them with the work of a skilful workman.
the length of each curtain shall be twenty-eight cubits, and the width of each curtain four cubits: all the curtains shall have one measure.
five curtains shall be coupled together to one another, and the other five curtains shall be coupled to one another.
you shall make loops of blue on the edge of the one curtain from the edge in the coupling, and you shall do likewise on the edge of the curtain that is outermost in the second coupling.
you shall make fifty loops in the one curtain, and you shall make fifty loops in the edge of the curtain that is in the second coupling. the loops shall be opposite one another.
you shall make fifty clasps of gold, and couple the curtains to one another with the clasps. the dwelling shall be a unit.
you shall make curtains of goats' hair for a covering over the dwelling. you shall make eleven curtains.
the length of each curtain shall be thirty cubits, and the width of each curtain four cubits: the eleven curtains shall have one measure.
you shall couple five curtains by themselves, and six curtains by themselves, and shall double over the sixth curtain in the forefront of the tent.
you shall make fifty loops on the edge of the one curtain that is outermost in the coupling, and fifty loops on the edge of the curtain which is outermost in the second coupling.
you shall make fifty clasps of bronze, and put the clasps into the loops, and couple the tent together, that it may be one.
the overhanging part that remains of the curtains of the tent—the half curtain that remains—shall hang over the back of the dwelling.
the cubit on the one side and the cubit on the other side, of that which remains in the length of the curtains of the tent, shall hang over the sides of the dwelling on this side and on that side, to cover it.
you shall make a covering for the tent of rams' skins dyed red, and a covering of sea cow hides above.
you shall make the boards for the dwelling of acacia wood, standing upright.
ten cubits shall be the length of a board, and one and a half cubits the width of each board.
there shall be two tenons in each board, joined to one another: thus you shall make for all the boards of the dwelling.
you shall make twenty boards for the dwelling, for the south side southward.
you shall make forty sockets of silver under the twenty boards; two sockets under one board for its two tenons, and two sockets under another board for its two tenons.
for the second side of the dwelling, on the north side, twenty boards,
and their forty sockets of silver; two sockets under one board, and two sockets under another board.
for the far side of the dwelling westward you shall make six boards.
you shall make two boards for the corners of the dwelling in the far side.
they shall be double beneath, and in the same way they shall be whole to its top to one ring: thus shall it be for them both; they shall be for the two corners.
there shall be eight boards, and their sockets of silver, sixteen sockets; two sockets under one board, and two sockets under another board.
you shall make bars of acacia wood: five for the boards of the one side of the dwelling,
and five bars for the boards of the other side of the dwelling, and five bars for the boards of the side of the dwelling, for the far side westward.
the middle bar in the middle of the boards shall pass through from end to end.
you shall overlay the boards with gold, and make their rings of gold for places for the bars. you shall overlay the bars with gold.
you shall set up the dwelling according to the way that it was shown to you on the mountain.
you shall make a veil of blue, and purple, and scarlet, and fine twined linen, with kherubim. it shall be the work of a skilful workman.
you shall hang it on four pillars of acacia overlaid with gold; their hooks shall be of gold, on four sockets of silver.
you shall hang up the veil under the clasps, and shall let the cabinet of the covenant come in there within the veil. the veil shall separate the dedicated place from the most dedicated for you.
you shall put the atoner on the cabinet of the covenant in the most dedicated place.
you shall set the table outside the veil, and the lamp stand opposite the table on the side of the dwelling towards the south. you shall put the table on the north side.
you shall make a screen for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, the work of the embroiderer.
you shall make for the screen five pillars of acacia, and overlay them with gold. their hooks shall be of gold. you shall cast five sockets of bronze for them.
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you shall make the slaughter-place of acacia wood, five cubits long, and five cubits wide. the slaughter-place shall be square. its height shall be three cubits.
you shall make its horns on its four corners. its horns shall be of one piece with it. you shall overlay it with bronze.
you shall make its pots to take away its ashes; and its shovels, its misses, its meat hooks, and its fire pans. you shall make all its vessels of bronze.
you shall make a grating for it of network of bronze. on the net you shall make four bronze rings in its four corners.
you shall put it under the ledge around the slaughter-place beneath, that the net may reach halfway up the slaughter-place.
you shall make poles for the slaughter-place, poles of acacia wood, and overlay them with bronze.
its poles shall be put into the rings, and the poles shall be on the two sides of the slaughter-place when carrying it.
you shall make it hollow with planks. they shall make it as it has been shown you on the mountain.
you shall make the court of the dwelling: for the south side southward there shall be hangings for the court of fine twined linen one hundred cubits long for one side.
its pillars shall be twenty, and their sockets twenty, of bronze. the hooks of the pillars and their fillets shall be of silver.
likewise for the length of the north side, there shall be hangings one hundred cubits long, and its pillars twenty, and their sockets twenty, of bronze; the hooks of the pillars, and their fillets, of silver.
for the width of the court on the west side shall be hangings of fifty cubits; their pillars ten, and their sockets ten.
the width of the court on the east side eastward shall be fifty cubits.
the hangings for the one side of the gate shall be fifteen cubits; their pillars three, and their sockets three.
for the other side shall be hangings of fifteen cubits; their pillars three, and their sockets three.
for the gate of the court shall be a screen of twenty cubits, of blue, and purple, and scarlet, and fine twined linen, the work of the embroiderer; their pillars four, and their sockets four.
all the pillars of the court around shall be filleted with silver; their hooks of silver, and their sockets of bronze.
the length of the court shall be one hundred cubits, and the width fifty throughout, and the height five cubits, of fine twined linen, and their sockets of bronze.
all the instruments of the dwelling in all its work, and all its pins, and all the pins of the court, shall be of bronze.
you shall mitzvah the children of yisreal, that they take to you pure olive oil beaten for the light, to let a lamp burn continually.
in the tent of time, outside the veil which is before the covenant, ahron and his sons shall keep it in order from evening to morning before yeahoh-vowelconsonant: it shall be a world statute throughout their generations on the behalf of the children of yisreal.
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let ahron your brother, and his sons with him, near to you from amongst the children of yisreal, that he may minister to me in the kohen's office: ahron, with nadab, abihu, aleacar, and itamar, ahron's sons.
you shall make dedicated garments for ahron your brother, for heavyweight and for beauty.
you shall speak to all who are wise-hearted, whom i have filled with the breathwind of wisdom, that they make ahron's garments to dedicate him, that he may minister to me in the kohen's office.
these are the garments which they shall make: a breastplate, an ephod, a robe, a fitted tunic, a turban, and a sash. they shall make dedicated garments for ahron your brother and his sons, that he may minister to me in the kohen's office.
they shall use the gold, and the blue, and the purple, and the scarlet, and the fine linen.
they shall make the ephod of gold, blue, purple, scarlet, and fine twined linen, the work of the skilful workman.
it shall have two shoulder straps joined to the two ends of it, that it may be joined together.
the skilfully woven band, which is on it, shall be like its work and of the same piece; of gold, blue, purple, scarlet, and fine twined linen.
you shall take two onyx stones, and engrave on them the names of the children of yisreal.
six of their names on the one stone, and the names of the six that remain on the other stone, in the order of their birth.
with the work of an engraver in stone, like the engravings of a signet, you shall engrave the two stones, according to the names of the children of yisreal. you shall make them to be enclosed in settings of gold.
you shall put the two stones on the shoulder straps of the ephod, to be stones of remembering for the children of yisreal. ahron shall bear their names before yeahoh-vowelconsonant on his two shoulders for a remembering.
you shall make settings of gold,
and two chains of pure gold; you shall make them like cords of braided work. you shall put the braided chains on the settings.
you shall make a breastplate of judgement, the work of the skilful workman; like the work of the ephod you shall make it; of gold, of blue, and purple, and scarlet, and fine twined linen, you shall make it.
it shall be square and folded double; a span shall be its length, and a span its width.
you shall set in it settings of stones, four rows of stones: a row of ruby, topaz, and beryl shall be the first row;
and the second row a turquoise, a sapphire, and an emerald;
and the third row a jacinth, an agate, and an amethyst;
and the fourth row a chrysolite, an onyx, and a jasper. they shall be enclosed in gold in their settings.
the stones shall be according to the names of the children of yisreal, twelve, according to their names; like the engravings of a signet, everyone according to his name, they shall be for the twelve branches.
you shall make on the breastplate chains like cords, of braided work of pure gold.
you shall make on the breastplate two rings of gold, and shall put the two rings on the two ends of the breastplate.
you shall put the two braided chains of gold in the two rings at the ends of the breastplate.
the other two ends of the two braided chains you shall put on the two settings, and put them on the shoulder straps of the ephod in its forepart.
you shall make two rings of gold, and you shall put them on the two ends of the breastplate, on its edge, which is towards the side of the ephod inward.
you shall make two rings of gold, and shall put them on the two shoulder straps of the ephod underneath, in its forepart, close by its coupling, above the skilfully woven band of the ephod.
they shall bind the breastplate by its rings to the rings of the ephod with a lace of blue, that it may be on the skilfully woven band of the ephod, and that the breastplate may not swing out from the ephod.
ahron shall bear the names of the children of yisreal in the breastplate of judgement on his heart, when he goes in to the dedicated place, for a remembering before yeahoh-vowelconsonant continually.
you shall put in the breastplate of judgement the urim and the thummim; and they shall be on ahron's heart, when he goes in before yeahoh-vowelconsonant. ahron shall bear the judgement of the children of yisreal on his heart before yeahoh-vowelconsonant continually.
you shall make the robe of the ephod all of blue.
it shall have a hole for the head in the middle of it. it shall have a binding of woven work around its hole, as it were the hole of a coat of mail, that it not be torn.
on its hem you shall make pomegranates of blue, and of purple, and of scarlet, all around its hem; with bells of gold between and around them:
a golden bell and a pomegranate, a golden bell and a pomegranate, around the hem of the robe.
it shall be on ahron to minister: and its sound shall be heard when he goes in to the dedicated place before yeahoh-vowelconsonant, and when he comes out, that he not die.
you shall make a plate of pure gold, and engrave on it, like the engravings of a signet, ‘dedicated to yeahoh-vowelconsonant.'
you shall put it on a lace of blue, and it shall be on the sash. it shall be on the front of the sash.
it shall be on ahron's forehead, and ahron shall bear the distortion of the dedicated things, which the children of yisreal shall make dedicated in all their dedicated gifts; and it shall be always on his forehead, that they may be accepted before yeahoh-vowelconsonant.
you shall weave the tunic with fine linen. you shall make a turban of fine linen. you shall make a sash, the work of the embroiderer.
you shall make tunics for ahron's sons. you shall make sashes for them. you shall make headbands for them, for heavyweight and for beauty.
you shall put them on ahron your brother, and on his sons with him, and shall sink-swim them, and fill their hand, and dedicate them, that they may kohen me.
you shall make them linen pants to cover their naked flesh. they shall reach from the waist even to the thighs.
they shall be on ahron and on his sons, when they coe to the tent of time, or when they come near to the slaughter-place to minister in the dedicated place, that they don't bear distortion, and die. this shall be a world statute to him and to his seed after him.
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this is the thing that you shall do to them to make them dedicated, to minister to me in the kohen's office: take one young bull and two rams without defect,
unleavened bread, unleavened cakes mixed with oil, and unleavened wafers sink-swimmed with oil. you shall make them of fine wheat flour.
you shall put them into one basket, and let them near in the basket, with the bull and the two rams.
you shall let ahron and his sons near-in to the door of the tent of time, and shall wash them with water.
you shall take the garments, and put on ahron the tunic, the robe of the ephod, the ephod, and the breastplate, and clothe him with the skilfully woven band of the ephod.
you shall set the turban on his head, and put the dedicated crown on the turban.
then you shall take the sink-swimming oil, and pour it on his head, and sink-swim him.
you shall let his sons near-in, and put tunics on them.
you shall clothe them with belts, ahron and his sons, and bind headbands on them. they shall have the kohenhood by a world statute. you shall fill ahron and his sons hand.
you shall let the bull near-in before the tent of time; and ahron and his sons shall lay their hands on the head of the bull.
you shall kill the bull before yeahoh-vowelconsonant at the door of the tent of time.
you shall take of the blood of the bull, and put it on the horns of the slaughter-place with your finger; and you shall pour out all the blood at the base of the slaughter-place.
you shall take all the fat that covers the innards, the cover of the liver, the two kidneys, and the fat that is on them, and burn them on the slaughter-place.
but the meat of the bull, and its skin, and its dung, you shall burn with fire outside of the camp. it is a misser.
you shall also take the one ram, and ahron and his sons shall lay their hands on the head of the ram.
you shall kill the ram, and you shall take its blood, and sprinkle it around on the slaughter-place.
you shall cut the ram into its pieces, and wash its innards, and its legs, and put them with its pieces, and with its head.
you shall burn the whole ram on the slaughter-place: it is an onup to yeahoh-vowelconsonant; it is a pleasant aroma, a fiery to yeahoh-vowelconsonant.
you shall take the other ram, and ahron and his sons shall lay their hands on the head of the ram.
then you shall kill the ram, and take some of its blood, and put it on the tip of the right ear of ahron, and on the tip of the right ear of his sons, and on the thumb of their right hand, and on the big toe of their right foot; and sprinkle the blood around on the slaughter-place.
you shall take of the blood that is on the slaughter-place, and of the sink-swimming oil, and sprinkle it on ahron, and on his garments, and on his sons, and on the garments of his sons with him: and he shall be made dedicated, and his garments, and his sons, and his sons' garments with him.
also you shall take some of the ram's fat, the fat tail, the fat that covers the innards, the cover of the liver, the two kidneys, the fat that is on them, and the right thigh (for it is a ram of fillers),
and one loaf of bread, one cake of oiled bread, and one wafer out of the basket of unleavened bread that is before yeahoh-vowelconsonant.
you shall put all of this in ahron's hands, and in his sons' hands, and shall wave them for a waver before yeahoh-vowelconsonant.
you shall take them from their hands, and burn them on the slaughter-place on the onup, for a pleasant aroma before yeahoh-vowelconsonant: it is a fiery to yeahoh-vowelconsonant.
you shall take the breast of ahron's ram of fillers, and wave it for a waver before yeahoh-vowelconsonant. it shall be your portion.
you shall dedicate the breast of the waver and the thigh of the waver, which is waved, and which is raised up, of the ram of fillers, even of that which is for ahron, and of that which is for his sons.
it shall be for ahron and his sons as their world portion from the children of yisreal; for it is a waver. it shall be a waver from the children of yisreal of the slaughters of their completers, even their waver to yeahoh-vowelconsonant.
the dedicated garments of ahron shall be for his sons after him, to be sink-swimmed in them, and to fill their hand.
seven days shall the son who is kohen in his place put them on, when he comes into the tent of time to minister in the dedicated place.
you shall take the ram of fillers and boil its meat in a dedicated place.
ahron and his sons shall eat the meat of the ram, and the bread that is in the basket, at the door of the tent of time.
they shall eat those things with which atonement was made, to fill their hand and dedicate them; but a stranger shall not eat of it, because they are dedicated.
if anything of the meat of the fillers, or of the bread, remains to the morning, then you shall burn the remainder with fire. it shall not be eaten, because it is dedicated.
you shall do so to ahron and to his sons, according to all that i have mitzva'ed you. you shall fill them seven days.
every day you shall do the bull of misser for atonement. you shall cleanse the slaughter-place when you make atonement for it. you shall sink-swim it, to dedicate it.
seven days you shall make atonement for the slaughter-place, and dedicate it; and the slaughter-place shall be most dedicated. whatever touches the slaughter-place shall be dedicated.
now this is that which you shall do on the slaughter-place: two lambs a year old day by day continually.
the one lamb you shall do in the morning; and the other lamb you shall do at evening;
and with the one lamb a tenth part of an efah of fine flour mixed with the fourth part of a hin of beaten oil, and the fourth part of a hin of wine for a pourer.
the other lamb you shall do at evening, and shall do to it according to the rester of the morning and according to its pourer, for a pleasant aroma, a fiery to yeahoh-vowelconsonant.
it shall be a continual onup throughout your generations at the door of the tent of time before yeahoh-vowelconsonant, where i will meet with you, to speak there to you.
there i will meet with the children of yisreal; and the place shall be dedicated by my heavyweight.
i will dedicate the tent of time and the slaughter-place. i will also dedicate ahron and his sons to minister to me in the kohen's office.
i will dwell amongst the children of yisreal, and will be their theory.
they shall know that i am yeahoh-vowelconsonant their theory, who let them emerge from the land of egypt, that i might dwell amongst them: i am yeahoh-vowelconsonant their theory.
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you shall make a slaughter-place to burn incense on. you shall make it of acacia wood.
its length shall be a cubit, and its width a cubit. it shall be square, and its height shall be two cubits. its horns shall be of one piece with it.
you shall overlay it with pure gold, its top, its sides around it, and its horns; and you shall make a gold moulding around it.
you shall make two golden rings for it under its moulding; on its two ribs, on its two sides you shall make them; and they shall be for places for poles with which to bear it.
you shall make the poles of acacia wood, and overlay them with gold.
you shall put it before the veil that is by the cabinet of the covenant, before the atoner that is over the covenant, where i will meet with you.
ahron shall burn incense of sweet spices on it every morning. when he tends the lamps, he shall burn it.
when ahron lights the lamps at evening, he shall burn it, a perpetual incense before yeahoh-vowelconsonant throughout your generations.
you shall up no strange incense on it, nor onup, nor rester; and you shall pour no pourer on it.
ahron shall make atonement on its horns once in the year; with the blood of the misser of atonement once in the year he shall make atonement for it throughout your generations. it is most dedicated to yeahoh-vowelconsonant.
yeahoh-vowelconsonant spoke to mosheh, saying,
when you take a census of the children of yisreal, according to those who are counted amongst them, then each man shall give a ransom for his person to yeahoh-vowelconsonant when you count them, that there be no plague amongst them when you count them.
they shall give this, everyone who passes over to those who are counted, half a sheqel according to the sheqel of the dedicated (the sheqel is twenty gerahs); half a sheqel for a higher to yeahoh-vowelconsonant.
everyone who passes over to those who are counted, from twenty years old and upward, shall give the higher to yeahoh-vowelconsonant.
the rich shall not give more, and the poor shall not give less, than the half sheqel, when they give the higher of yeahoh-vowelconsonant, to make atonement for your persons.
you shall take the atonement money from the children of yisreal, and shall appoint it for the work of the tent of time; that it may be a remembering for the children of yisreal before yeahoh-vowelconsonant, to make atonement for your persons.
yeahoh-vowelconsonant spoke to mosheh, saying,
you shall also make a basin of bronze, and its base of bronze, in which to wash. you shall put it between the tent of time and the slaughter-place, and you shall put water in it.
ahron and his sons shall wash their hands and their feet in it.
when they come to the tent of time, they shall wash with water, that they not die; or when they come near to the slaughter-place to minister, to burn a fiery to yeahoh-vowelconsonant.
so they shall wash their hands and their feet, that they not die. this shall be a world statute to them, even to him and to his descendants throughout their generations.
moreover yeahoh-vowelconsonant spoke to mosheh, saying,
also take fine spices: of liquid myrrh, five hundred sheqels; and of fragrant cinnamon half as much, even two hundred and fifty; and of fragrant cane, two hundred and fifty;
and of cassia five hundred, according to the sheqel of the dedicated; and a hin of olive oil.
you shall make it into a dedicated sink-swimming oil, a perfume compounded after the art of the perfumer: it shall be a dedicated sink-swimming oil.
you shall use it to sink-swim the tent of time, the cabinet of the covenant,
the table and all its articles, the lamp stand and its accessories, the slaughter-place of incense,
the slaughter-place of onup with all its utensils, and the basin with its base.
you shall dedicate them, that they may be most dedicated. whatever touches them shall be dedicated.
you shall sink-swim ahron and his sons, and dedicate them, that they may minister to me in the kohen's office.
you shall speak to the children of yisreal, saying, ‘this shall be a dedicated sink-swimming oil to me throughout your generations.
it shall not be poured on man's flesh, and do not make any like it, according to its composition. it is dedicated. it shall be dedicated to you.
whoever compounds any like it, or whoever puts any of it on a stranger, he shall be cut off from his people.'
yeahoh-vowelconsonant said to mosheh, take to yourself sweet spices, gum resin, onycha, and galbanum: sweet spices with pure frankincense. there shall be an equal weight of each.
you shall make incense of it, a perfume after the art of the perfumer, seasoned with salt, pure and dedicated.
you shall beat some of it very small, and put some of it before the covenant in the tent of time, where i will meet with you. it shall be to you most dedicated.
you shall not make this incense, according to its composition, for yourselves: it shall be to you dedicated for yeahoh-vowelconsonant.
whoever shall make any like that, to smell of it, he shall be cut off from his people.
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yeahoh-vowelconsonant spoke to mosheh, saying,
behold, i have called by name bezalal the son of uri, the son of xhur, of the branch of yeahudah.
i have filled him with the breathwind of theory, in wisdom, and in understanding, and in knowledge, and in all kinds of workmanship,
to devise skilful works, to work in gold, and in silver, and in bronze,
and in cutting of stones for setting, and in carving of wood, to work in all kinds of workmanship.
behold, i myself have appointed with him oholiab, the son of axhisamakh, of the branch of dan; and in the heart of all who are wise-hearted i have put wisdom, that they may make all that i have mitzva'ed you:
the tent of time, the cabinet of the covenant, the atoner that is on it, all the furniture of the tent,
the table and its vessels, the pure lamp stand with all its vessels, the slaughter-place of incense,
the slaughter-place of onup with all its vessels, the basin and its base,
the finely worked garments—the dedicated garments for ahron the kohen, the garments of his sons to minister in the kohen's office—
the sink-swimming oil, and the incense of sweet spices for the dedicated place: according to all that i have mitzva'ed you they shall do.
yeahoh-vowelconsonant spoke to mosheh, saying,
speak also to the children of yisreal, saying, ‘most certainly you shall keep my shabbats; for it is a sign between me and you throughout your generations, that you may know that i am yeahoh-vowelconsonant who dedicates you.
you shall keep the shabbat therefore, for it is dedicated to you. everyone who voids it shall surely be put to death; for whoever does any work therein, that person shall be cut off from amongst his people.
six days shall work be done, but on the seventh day is a shabbat of settling, dedicated to yeahoh-vowelconsonant. whoever does any work on the shabbat day shall surely be put to death.
therefore the children of yisreal shall keep the shabbat, to do the shabbat throughout their generations, for a world covenant.
it is a sign between me and the children of yisreal to world; for in six days yeahoh-vowelconsonant made the namespaces and the land, and on the seventh day he settled, and was refreshed.'
when he finished speaking with him on mount sinai, he gave mosheh the two tablets of the covenant, stone tablets, written with theory's finger.
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when the people saw that mosheh delayed coming down from the mountain, the people gathered themselves together to ahron, and said to him, come, make us theories, which shall go before us; for as for this mosheh, the man who let us up out of the land of egypt, we don't know what has become of him.
ahron said to them, take off the golden rings, which are in the ears of your wives, of your sons, and of your daughters, and let them come to me.
all the people took off the golden rings which were in their ears, and let them come to ahron.
he received what they handed him, fashioned it with an engraving tool, and made it a moulded calf. then they said, these are your theories, yisreal, which let you up out of the land of egypt.
when ahron saw this, he built a slaughter-place before it; and ahron made a proclamation, and said, tomorrow shall be a feast to yeahoh-vowelconsonant.
they rose up early on the next day, and upped onups, and approached completers; and the people sat down to eat and to drink, and rose up to play.
yeahoh-vowelconsonant spoke to mosheh, go, get down; for your people, whom you let up out of the land of egypt, have corrupted themselves.
they have turned away quickly out of the way which i mitzva'ed them. they have made themselves a moulded calf, and have sanken down to it, and have slaughtered to it, and said, ‘these are your theories, yisreal, which let you up out of the land of egypt.'
yeahoh-vowelconsonant said to mosheh, i have seen these people, and behold, they are a stiff-necked people.
now therefore leave me alone, that my wrath may burn hot against them, and that i may consume them; and i will make of you a great nation.
mosheh begged yeahoh-vowelconsonant his theory, and said, yeahoh-vowelconsonant, why does your wrath burn hot against your people, that you have let emerge from the land of egypt with great energy and with a strong hand?
why should the egyptians talk, saying, ‘he let them emerge for fracture, to kill them in the mountains, and to consume them from the surface of the land?' turn from your fierce wrath, and be sorry for this fracture against your people.
remember abraham, yizxhaq, and yisreal, your workers, to whom you swore by your own self, and said to them, ‘i will make your seed many as the stars of the namespaces, and all this land that i have spoken of i will give to your seed, and they shall inherit it to world.'
so yeahoh-vowelconsonant was sorry about the fracture which he said he would do to his people.
mosheh turned, and went down from the mountain, with the two tablets of the covenant in his hand; tablets that were written on both their sides. they were written on one side and on the other.
the tablets were the work of theory, and the writing was the writing of theory, engraved on the tablets.
when yeahoshua heard the noise of the people as they shouted, he said to mosheh, there is the noise of war in the camp.
he said, it isn't the voice of those who shout for heroing. it is not the voice of those who cry for being overcome; but the noise of those who sing that i hear.
as soon as he came near to the camp, he saw the calf and the dancing. then mosheh's anger grew hot, and he threw the tablets out of his hands, and broke them beneath the mountain.
he took the calf which they had made, and burnt it with fire, ground it to powder, and scattered it on the water, and made the children of yisreal drink it.
mosheh said to ahron, what did these people do to you, that you have let a great miss come on them?
ahron said, don't let the anger of my mister grow hot. you know the people, that they are set on fracture.
for they said to me, ‘make us theories, which shall go before us. as for this mosheh, the man who let us up out of the land of egypt, we don't know what has become of him.'
i said to them, ‘whoever has any gold, let them take it off.' so they gave it to me; and i threw it into the fire, and out came this calf.
when mosheh saw that the people were out of control, (for ahron had let them lose control, causing derision amongst their enemies),
then mosheh stood in the gate of the camp, and said, whoever is on yeahoh-vowelconsonant's side, come to me. all the sons of levi gathered themselves together to him.
he said to them, yeahoh-vowelconsonant, the theory of yisreal, says, ‘every man put his sword on his thigh, and go back and forth from gate to gate throughout the camp, and every man kill his brother, and every man his companion, and every man his neighbour.'
the sons of levi did according to the word of mosheh. about three thousand men fell of the people that day.
mosheh said, fill your hands today to yeahoh-vowelconsonant, for every man was against his son and against his brother, that he may give you a blessing today.
on the next day, mosheh said to the people, you have missed a great miss. now i will go up to yeahoh-vowelconsonant. perhaps i shall make atonement for your miss.
mosheh returned to yeahoh-vowelconsonant, and said, oh, this people have missed a great miss, and have made themselves theories of gold.
yet now, if you will, forgive their sin—and if not, please blot me out of your book which you have written.
yeahoh-vowelconsonant said to mosheh, whoever has missed against me, i will blot him out of my book.
now go, rest the people to the place of which i have spoken to you. behold, my messenger shall go before you. nevertheless, in the day when i punish, i will punish them for their miss.
yeahoh-vowelconsonant struck the people, because of what they did with the calf, which ahron made.
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yeahoh-vowelconsonant spoke to mosheh, go, up from here, you and the people that you have let up out of the land of egypt, to the land of which i swore to abraham, to yizxhaq, and to yaqob, saying, ‘i will give it to your seed.'
i will send a messenger before you; and i will drive out the kanaani, the amori, and the xhiti, and the perici, the xhivi, and the yebusi.
go to a land oozing with milk and honey; but i will not go up amongst you, for you are a stiff-necked people, lest i consume you on the way.
when the people heard this fracture news, they mourned; and no one put on his jewellery.
yeahoh-vowelconsonant had said to mosheh, tell the children of yisreal, ‘you are a stiff-necked people. if i were to go up amongst you for one moment, i would consume you. therefore now take off your jewellery from you, that i may know what to do to you.'
the children of yisreal stripped themselves of their jewellery from mount xhoreb onward.
now mosheh used to take the tent and pitch it outside the camp, far away from the camp, and he called it the tent of time. everyone who sought yeahoh-vowelconsonant went out to the tent of time, which was outside the camp.
when mosheh went out to the tent, all the people rose up, and stood, everyone at their tent door, and watched mosheh, until he had gone into the tent.
when mosheh came into the tent, the pillar of cloud descended, stood at the door of the tent, and yeahoh-vowelconsonant spoke with mosheh.
all the people saw the pillar of cloud stand at the door of the tent, and all the people rose up and sank down, everyone at their tent door.
yeahoh-vowelconsonant spoke to mosheh face to face, as a man speaks to his friend. he turned again into the camp, but his servant yeahoshua, the son of nun, a young man, didn't depart from the tent.
mosheh said to yeahoh-vowelconsonant, behold, you tell me, ‘let this people up;' and you haven't let me know whom you will send with me. yet you have said, ‘i know you by name, and you have also found favour in my sight.'
now therefore, if i have found favour in your sight, please show me your way, now, that i may know you, so that i may find favour in your sight; and consider that this nation is your people.
he said, my presence will go with you, and i will let you rest.
mosheh said to him, if your presence doesn't go with me, don't carry us up from here.
for how would people know that i have found favour in your sight, i and your people? isn't it that you go with us, so that we are separated, i and your people, from all the people who are on the surface of the land?
yeahoh-vowelconsonant said to mosheh, i will do this thing also that you have spoken; for you have found favour in my sight, and i know you by name.
mosheh said, please show me your heavyweight.
he said, i will make all my goodness pass before you, and will proclaim yeahoh-vowelconsonant's name before you. i will be gracious to whom i will be gracious, and will womb whom i will womb.
he said, you cannot see my face, for man may not see me and live.
yeahoh-vowelconsonant also said, behold, there is a place by me, and you shall stand on the rock.
it will happen, while my heavyweight passes by, that i will put you in a cleft of the rock, and will cover you with my hand until i have passed by;
then i will take away my hand, and you will see my back; but my face shall not be seen.
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yeahoh-vowelconsonant said to mosheh, sculpt two stone tablets like the first. i will write on the tablets the words that were on the first tablets, which you broke.
be ready by the morning, and come up in the morning to mount sinai, and present yourself there to me on the top of the mountain.
no one shall come up with you or be seen anywhere on the mountain. do not let the flocks or herds graze in front of that mountain.
he sculpted two tablets of stone like the first; then mosheh rose up early in the morning, and went up to mount sinai, as yeahoh-vowelconsonant had mitzva'ed him, and took in his hand two stone tablets.
yeahoh-vowelconsonant descended in the cloud, and stood with him there, and proclaimed yeahoh-vowelconsonant's name.
yeahoh-vowelconsonant passed by before him, and proclaimed, yeahoh-vowelconsonant. yeahoh-vowelconsonant, a wombing and gracious theory, slow to anger, and abundant in kindness and truth,
keeping kindness for thousands, forgiving distortion and misstep and miss; and who will by no means clear the guilty, visiting the distortion of the fathers on the children, and on the children's children, on the third and on the fourth generation.
mosheh hurried and bowed his head towards the land, and sank down.
he said, if now i have found favour in your sight, my mister, please let my mister go amongst us, even though this is a stiff-necked people; pardon our distortion and our miss, and take us for your inheritance.
he said, behold, i make a covenant: before all your people i will do marvels, such as have not been worked in all the land, nor in any nation; and all the people amongst whom you are shall see the work of yeahoh-vowelconsonant; for it is an awesome thing that i do with you.
observe that which i mitzvah you today. behold, i will drive out before you the amori, the kanaani, the xhiti, the perici, the xhivi, and the yebusi.
be careful, lest you make a covenant with the inhabitants of the land where you are going, lest it be for a snare amongst you;
but you shall break down their slaughter-places, and dash in pieces their pillars, and you shall cut down their asherah poles;
for you shall sink down to no other theory; for yeahoh-vowelconsonant, whose name is jealous, is a jealous theory.
don't make a covenant with the inhabitants of the land, lest they play the prostitute after their theories, and slaughter to their theories, and one call you and you eat of his slaughter;
and you take of their daughters to your sons, and their daughters play the prostitute after their theories, and make your sons play the prostitute after their theories.
you shall make no cast idols for yourselves.
you shall keep the feast of unleavened bread. seven days you shall eat unleavened bread, as i mitzva'ed you, at the time appointed in the month abib; for in the month abib you came out of egypt.
all that opens the womb is mine; and all your livestock that is male, the firstborn of cow and sheep.
you shall redeem the firstborn of a donkey with a lamb. if you will not redeem it, then you shall break its neck. you shall redeem all the firstborn of your sons. no one shall appear before me empty.
six days you shall work, but on the seventh day you shall settle: in ploughing time and in harvest you shall settle.
you shall observe the feast of weeks with the first fruits of wheat harvest, and the feast of harvest at the year's end.
three times in the year all your males shall appear before the mister yeahoh-vowelconsonant, the theory of yisreal.
for i will drive out nations before you and enlarge your borders; neither shall any man desire your land when you go up to appear before yeahoh-vowelconsonant, your theory, three times in the year.
you shall not butcher the blood of my slaughter with leavened bread. the slaughter of the feast of the stop-skip shall not be left to the morning.
you shall let the first of the first fruits of your ground come to the house of yeahoh-vowelconsonant your theory. you shall not boil a young goat in its mother's milk.
yeahoh-vowelconsonant said to mosheh, write these words; for in accordance with these words i have made a covenant with you and with yisreal.
he was there with yeahoh-vowelconsonant forty days and forty nights; he neither ate bread, nor drank water. he wrote on the tablets the words of the covenant, the ten words.
when mosheh came down from mount sinai with the two tablets of the covenant in mosheh's hand, when he came down from the mountain, mosheh didn't know that the skin of his face shone by reason of his speaking with him.
when ahron and all the children of yisreal saw mosheh, behold, the skin of his face shone; and they were afraid to come near him.
mosheh called to them, and ahron and all the rulers of the congregation returned to him; and mosheh spoke to them.
afterward all the children of yisreal came near, and he gave them all the mitzvahs that yeahoh-vowelconsonant had spoken with him on mount sinai.
when mosheh was done speaking with them, he put a veil on his face.
but when mosheh went in before yeahoh-vowelconsonant to speak with him, he took the veil off, until he came out; and he came out, and spoke to the children of yisreal that which he was mitzva'ed.
the children of yisreal saw mosheh's face, that the skin of mosheh's face shone; so mosheh put the veil on his face again, until he went in to speak with him.
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mosheh assembled all the congregation of the children of yisreal, and said to them, these are the words which yeahoh-vowelconsonant has mitzva'ed, that you should do them.
‘six days shall work be done, but on the seventh day there shall be a dedicated day for you, a shabbat of settling to yeahoh-vowelconsonant: whoever does any work in it shall be put to death.
you shall kindle no fire throughout your settlements on the shabbat day.'
mosheh spoke to all the congregation of the children of yisreal, saying, this is the thing which yeahoh-vowelconsonant mitzva'ed, saying,
‘take from amongst you a higher to yeahoh-vowelconsonant. whoever is of a willing heart, let him let it come as yeahoh-vowelconsonant's higher: gold, silver, bronze,
blue, purple, scarlet, fine linen, goats' hair,
rams' skins dyed red, sea cow hides, acacia wood,
oil for the light, spices for the sink-swimming oil and for the sweet incense,
onyx stones, and stones to be set for the ephod and for the breastplate.
‘let every wise-hearted man amongst you come, and make all that yeahoh-vowelconsonant has mitzva'ed:
the dwelling, its outer covering, its roof, its clasps, its boards, its bars, its pillars, and its sockets;
the cabinet, and its poles, the atoner, the veil of the screen;
the table with its poles and all its vessels, and the show bread;
the lamp stand also for the light, with its vessels, its lamps, and the oil for the light;
and the slaughter-place of incense with its poles, the sink-swimming oil, the sweet incense, the screen for the door, at the door of the dwelling;
the slaughter-place of onup, with its grating of bronze, its poles, and all its vessels, the basin and its base;
the hangings of the court, its pillars, their sockets, and the screen for the gate of the court;
the pins of the dwelling, the pins of the court, and their cords;
the finely worked garments for ministering in the dedicated place—the dedicated garments for ahron the kohen, and the garments of his sons—to minister in the kohen's office.'
all the congregation of the children of yisreal emerged from the presence of mosheh.
they came, everyone whose heart stirred him up, and everyone whom his breathwind made willing, and let yeahoh-vowelconsonant's higher come for the work of the tent of time, and for all of its work, and for the dedicated garments.
they came, both men and women, as many as were willing-hearted, and let come brooches, earrings, signet rings, and armlets, all jewels of gold; even every man who waved a waver of gold to yeahoh-vowelconsonant.
everyone with whom was found blue, purple, scarlet, fine linen, goats' hair, rams' skins dyed red, and sea cow hides, let them come.
everyone who highed a higher of silver and bronze let yeahoh-vowelconsonant's higher come; and everyone with whom was found acacia wood for any work of the work, let it come.
all the women who were wise-hearted spun with their hands, and let that which they had spun come: the blue, the purple, the scarlet, and the fine linen.
all the women whose heart stirred them up in wisdom spun the goats' hair.
the rulers let come the onyx stones and the stones to be set for the ephod and for the breastplate;
with the spice and the oil for the light, for the sink-swimming oil, and for the sweet incense.
the children of yisreal let a contribution come to yeahoh-vowelconsonant; every man and woman whose heart made them contribute to let come for all the work, which yeahoh-vowelconsonant had mitzva'ed to be made by mosheh.
mosheh said to the children of yisreal, behold, yeahoh-vowelconsonant has called by name bezalal the son of uri, the son of xhur, of the branch of yeahudah.
he has filled him with the breathwind of theory, in wisdom, in understanding, in knowledge, and in all kinds of workmanship;
and to make skilful works, to work in gold, in silver, in bronze,
in cutting of stones for setting, and in carving of wood, to work in all kinds of skilful workmanship.
he has put in his heart that he may teach, both he and oholiab, the son of axhisamakh, of the branch of dan.
he has filled them with wisdom of heart to work all kinds of workmanship, of the engraver, of the skilful workman, and of the embroiderer, in blue, in purple, in scarlet, and in fine linen, and of the weaver, even of those who do any workmanship, and of those who make skilful works.
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bezalal and oholiab shall work with every wise-hearted man, in whom yeahoh-vowelconsonant has put wisdom and understanding to know how to do all the work for the work of the dedicated, according to all that yeahoh-vowelconsonant has mitzva'ed.
mosheh called bezalal and oholiab, and every wise-hearted man, in whose heart yeahoh-vowelconsonant had put wisdom, even everyone whose heart stirred him up to come to the work to do it.
they received from mosheh all the higher which the children of yisreal had let come for the craft of the work of the dedicated, with which to make it. they kept letting contributions come to him every morning.
all the wise men, who performed all the work of the dedicated, each came from his work which he did.
they spoke to mosheh, saying, the people have let come much more than enough for the work of the craft which yeahoh-vowelconsonant mitzva'ed to make.
mosheh gave a mitzvah, and they let it be proclaimed throughout the camp, saying, let neither man nor woman make anything else for the higher for the dedicated. so the people were restrained from letting come.
for the stuff they had was sufficient to do all the work, and too much.
all the wise-hearted men amongst those who did the work made the dwelling with ten curtains of fine twined linen, blue, purple, and scarlet. they made them with kherubim, the work of a skilful workman.
the length of each curtain was twenty-eight cubits, and the width of each curtain four cubits. all the curtains had one measure.
he coupled five curtains to one another, and the other five curtains he coupled to one another.
he made loops of blue on the edge of the one curtain from the edge in the coupling. likewise he made in the edge of the curtain that was outermost in the second coupling.
he made fifty loops in the one curtain, and he made fifty loops in the edge of the curtain that was in the second coupling. the loops were opposite to one another.
he made fifty clasps of gold, and coupled the curtains to one another with the clasps: so the dwelling was a unit.
he made curtains of goats' hair for a covering over the dwelling. he made them eleven curtains.
the length of each curtain was thirty cubits, and four cubits the width of each curtain. the eleven curtains had one measure.
he coupled five curtains by themselves, and six curtains by themselves.
he made fifty loops on the edge of the curtain that was outermost in the coupling, and he made fifty loops on the edge of the curtain which was outermost in the second coupling.
he made fifty clasps of bronze to couple the tent together, that it might be a unit.
he made a covering for the tent of rams' skins dyed red, and a covering of sea cow hides above.
he made the boards for the dwelling of acacia wood, standing up.
ten cubits was the length of a board, and a cubit and a half the width of each board.
each board had two tenons, joined to one another. he made all the boards of the dwelling this way.
he made the boards for the dwelling, twenty boards for the south side southward.
he made forty sockets of silver under the twenty boards: two sockets under one board for its two tenons, and two sockets under another board for its two tenons.
for the second side of the dwelling, on the north side, he made twenty boards
and their forty sockets of silver: two sockets under one board, and two sockets under another board.
for the far part of the dwelling westward he made six boards.
he made two boards for the corners of the dwelling in the far part.
they were double beneath, and in the same way they were all the way to its top to one ring. he did this to both of them in the two corners.
there were eight boards and their sockets of silver, sixteen sockets—under every board two sockets.
he made bars of acacia wood: five for the boards of the one side of the dwelling,
and five bars for the boards of the other side of the dwelling, and five bars for the boards of the dwelling for the hinder part westward.
he made the middle bar to pass through in the middle of the boards from the one end to the other.
he overlaid the boards with gold, and made their rings of gold as places for the bars, and overlaid the bars with gold.
he made the veil of blue, purple, scarlet, and fine twined linen, with kherubim. he made it the work of a skilful workman.
he made four pillars of acacia for it, and overlaid them with gold. their hooks were of gold. he cast four sockets of silver for them.
he made a screen for the door of the tent, of blue, purple, scarlet, and fine twined linen, the work of an embroiderer;
and the five pillars of it with their hooks. he overlaid their capitals and their fillets with gold, and their five sockets were of bronze.
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bezalal made the cabinet of acacia wood. its length was two and a half cubits, and its width a cubit and a half, and a cubit and a half its height.
he overlaid it with pure gold inside and outside, and made a moulding of gold for it around it.
he cast four rings of gold for it in its four feet—two rings on its one side, and two rings on its other side.
he made poles of acacia wood and overlaid them with gold.
he put the poles into the rings on the sides of the cabinet, to bear the cabinet.
he made an atoner of pure gold. its length was two and a half cubits, and a cubit and a half its width.
he made two kherubim of gold. he made them of beaten work, at the two ends of the atoner:
one kherub at the one end, and one kherub at the other end. he made the kherubim of one piece with the atoner at its two ends.
the kherubim spread out their wings above, covering the atoner with their wings, with their faces towards one another. the faces of the kherubim were towards the atoner.
he made the table of acacia wood. its length was two cubits, and its width was a cubit, and its height was a cubit and a half.
he overlaid it with pure gold, and made a gold moulding around it.
he made a border of a hand's width around it, and made a golden moulding on its border around it.
he cast four rings of gold for it, and put the rings in the four corners that were on its four feet.
the rings were close by the border, the places for the poles to carry the table.
he made the poles of acacia wood, and overlaid them with gold, to carry the table.
he made the vessels which were on the table, its dishes, its spoons, its bowls, and its pitchers with which to pour out, of pure gold.
he made the lamp stand of pure gold. he made the lamp stand of beaten work. its base, its shaft, its cups, its buds, and its flowers were of one piece with it.
there were six branches going out of its sides: three branches of the lamp stand out of its one side, and three branches of the lamp stand out of its other side:
three cups made like almond blossoms in one branch, a bud and a flower, and three cups made like almond blossoms in the other branch, a bud and a flower; so for the six branches going out of the lamp stand.
in the lamp stand were four cups made like almond blossoms, its buds and its flowers;
and a bud under two branches of one piece with it, and a bud under two branches of one piece with it, and a bud under two branches of one piece with it, for the six branches going out of it.
their buds and their branches were of one piece with it. the whole thing was one beaten work of pure gold.
he made its seven lamps, and its snuffers, and its snuff dishes, of pure gold.
he made it of a talent of pure gold, with all its vessels.
he made the slaughter-place of incense of acacia wood. it was square: its length was a cubit, and its width a cubit. its height was two cubits. its horns were of one piece with it.
he overlaid it with pure gold: its top, its sides around it, and its horns. he made a gold moulding around it.
he made two golden rings for it under its moulding crown, on its two ribs, on its two sides, for places for poles with which to carry it.
he made the poles of acacia wood, and overlaid them with gold.
he made the dedicated sink-swimming oil and the pure incense of sweet spices, after the art of the perfumer.
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he made the slaughter-place of onup of acacia wood. it was square. its length was five cubits, its width was five cubits, and its height was three cubits.
he made its horns on its four corners. its horns were of one piece with it, and he overlaid it with bronze.
he made all the vessels of the slaughter-place: the pots, the shovels, the misses, the forks, and the fire pans. he made all its vessels of bronze.
he made for the slaughter-place a grating of a network of bronze, under the ledge around it beneath, reaching halfway up.
he cast four rings for the four corners of bronze grating, to be places for the poles.
he made the poles of acacia wood, and overlaid them with bronze.
he put the poles into the rings on the sides of the slaughter-place, with which to carry it. he made it hollow with planks.
he made the basin of bronze, and its base of bronze, out of the mirrors of the ministering women who ministered at the door of the tent of time.
he made the court: for the south side southward the hangings of the court were of fine twined linen, one hundred cubits;
their pillars were twenty, and their sockets twenty, of bronze; the hooks of the pillars and their fillets were of silver.
for the north side one hundred cubits, their pillars twenty, and their sockets twenty, of bronze; the hooks of the pillars, and their fillets, of silver.
for the west side were hangings of fifty cubits, their pillars ten, and their sockets ten; the hooks of the pillars, and their fillets, of silver.
for the east side eastward fifty cubits,
the hangings for the one side were fifteen cubits; their pillars three, and their sockets three;
and so for the other side: on this hand and that hand by the gate of the court were hangings of fifteen cubits; their pillars three, and their sockets three.
all the hangings around the court were of fine twined linen.
the sockets for the pillars were of bronze. the hooks of the pillars and their fillets were of silver. their capitals were overlaid with silver. all the pillars of the court had silver bands.
the screen for the gate of the court was the work of the embroiderer, of blue, purple, scarlet, and fine twined linen. twenty cubits was the length, and the height along the width was five cubits, like the hangings of the court.
their pillars were four, and their sockets four, of bronze; their hooks of silver, and the overlaying of their capitals, and their fillets, of silver.
all the pins of the dwelling, and around the court, were of bronze.
these are the amounts of materials used for the dwelling, even the dwelling of the testimony, as they were counted, according to the mouth of mosheh, for the work of the levis, by the hand of itamar, the son of ahron the kohen.
bezalal the son of uri, the son of xhur, of the branch of yeahudah, made all that yeahoh-vowelconsonant mitzva'ed mosheh.
with him was oholiab, the son of axhisamakh, of the branch of dan, an engraver, and a skilful workman, and an embroiderer in blue, in purple, in scarlet, and in fine linen.
all the gold that was used for the work in all the work of the dedicated, even the gold of the waver, was twenty-nine talents and seven hundred and thirty sheqels, according to the sheqel of the dedicated.
the silver of those who were counted of the congregation was one hundred talents and one thousand and seven hundred and seventy-five sheqels, according to the sheqel of the dedicated:
a beka a head, that is, half a sheqel, according to the sheqel of the dedicated, for everyone who passed over to those who were counted, from twenty years old and upward, for six hundred and three thousand and five hundred and fifty men.
the one hundred talents of silver were for casting the sockets of the dedicated and the sockets of the veil: one hundred sockets for the one hundred talents, one talent per socket.
from the one thousand and seven hundred and seventy-five sheqels he made hooks for the pillars, overlaid their capitals, and made fillets for them.
the bronze of the waver was seventy talents and two thousand and four hundred sheqels.
with this he made the sockets to the door of the tent of time, the bronze slaughter-place, the bronze grating for it, all the vessels of the slaughter-place,
the sockets around the court, the sockets of the gate of the court, all the pins of the dwelling, and all the pins around the court.
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of the blue, purple, and scarlet, they made finely worked garments for ministering in the dedicated place, and made the dedicated garments for ahron, as yeahoh-vowelconsonant mitzva'ed mosheh.
he made the ephod of gold, blue, purple, scarlet, and fine twined linen.
they beat the gold into thin plates, and cut it into wires, to work it in with the blue, the purple, the scarlet, and the fine linen, the work of the skilful workman.
they made shoulder straps for it, joined together. it was joined together at the two ends.
the skilfully woven band that was on it, with which to fasten it on, was of the same piece, like its work: of gold, of blue, purple, scarlet, and fine twined linen, as yeahoh-vowelconsonant mitzva'ed mosheh.
they worked the onyx stones, enclosed in settings of gold, engraved with the engravings of a signet, according to the names of the children of yisreal.
he put them on the shoulder straps of the ephod, to be stones of remembering for the children of yisreal, as yeahoh-vowelconsonant mitzva'ed mosheh.
he made the breastplate, the work of a skilful workman, like the work of the ephod: of gold, of blue, purple, scarlet, and fine twined linen.
it was square. they made the breastplate double. its length was a span, and its width a span, being double.
they set in it four rows of stones. a row of ruby, topaz, and beryl was the first row;
and the second row, a turquoise, a sapphire, and an emerald;
and the third row, a jacinth, an agate, and an amethyst;
and the fourth row, a chrysolite, an onyx, and a jasper. they were enclosed in gold settings.
the stones were according to the names of the children of yisreal, twelve, according to their names; like the engravings of a signet, everyone according to his name, for the twelve branches.
they made on the breastplate chains like cords, of braided work of pure gold.
they made two settings of gold, and two gold rings, and put the two rings on the two ends of the breastplate.
they put the two braided chains of gold in the two rings at the ends of the breastplate.
the other two ends of the two braided chains they put on the two settings, and put them on the shoulder straps of the ephod, in its front.
they made two rings of gold, and put them on the two ends of the breastplate, on its edge, which was towards the side of the ephod inward.
they made two more rings of gold, and put them on the two shoulder straps of the ephod underneath, in its front, close by its coupling, above the skilfully woven band of the ephod.
they bound the breastplate by its rings to the rings of the ephod with a lace of blue, that it might be on the skilfully woven band of the ephod, and that the breastplate might not come loose from the ephod, as yeahoh-vowelconsonant mitzva'ed mosheh.
he made the robe of the ephod of woven work, all of blue.
the opening of the robe in the middle of it was like the opening of a coat of mail, with a binding around its opening, that it should not be torn.
they made on the skirts of the robe pomegranates of blue, purple, scarlet, and twined linen.
they made bells of pure gold, and put the bells between the pomegranates around the skirts of the robe, between the pomegranates;
a bell and a pomegranate, a bell and a pomegranate, around the skirts of the robe, to minister in, as yeahoh-vowelconsonant mitzva'ed mosheh.
they made the tunics of fine linen of woven work for ahron and for his sons,
the turban of fine linen, the linen headbands of fine linen, the linen trousers of fine twined linen,
the sash of fine twined linen, blue, purple, and scarlet, the work of the embroiderer, as yeahoh-vowelconsonant mitzva'ed mosheh.
they made the plate of the dedicated crown of pure gold, and wrote on it an inscription, like the engravings of a signet: dedicated to yeahoh-vowelconsonant.
they tied to it a lace of blue, to fasten it on the turban above, as yeahoh-vowelconsonant mitzva'ed mosheh.
thus all the work of the dwelling of the tent of time was finished. the children of yisreal did according to all that yeahoh-vowelconsonant mitzva'ed mosheh; so they did.
they let the dwelling come to mosheh: the tent, with all its furniture, its clasps, its boards, its bars, its pillars, its sockets,
the covering of rams' skins dyed red, the covering of sea cow hides, the veil of the screen,
the cabinet of the covenant with its poles, the atoner,
the table, all its vessels, the show bread,
the pure lamp stand, its lamps, even the lamps to be set in order, all its vessels, the oil for the light,
the golden slaughter-place, the sink-swimming oil, the sweet incense, the screen for the door of the tent,
the bronze slaughter-place, its grating of bronze, its poles, all of its vessels, the basin and its base,
the hangings of the court, its pillars, its sockets, the screen for the gate of the court, its cords, its pins, and all the instruments of the work of the dwelling, for the tent of time,
the finely worked garments for ministering in the dedicated place, the dedicated garments for ahron the kohen, and the garments of his sons, to minister in the kohen's office.
according to all that yeahoh-vowelconsonant mitzva'ed mosheh, so the children of yisreal did all the work.
mosheh saw all the work, and behold, they had done it as yeahoh-vowelconsonant had mitzva'ed. they had done so; and mosheh blessed them.
40
yeahoh-vowelconsonant spoke to mosheh, saying,
on the first day of the first month you shall raise up the dwelling of the tent of time.
you shall put the cabinet of the covenant in it, and you shall screen the cabinet with the veil.
you shall let the table come in, and set in order the things that are on it. you shall let the lamp stand come in, and light its lamps.
you shall set the golden slaughter-place for incense before the cabinet of the covenant, and put the screen of the door to the dwelling.
you shall set the slaughter-place of onup before the door of the dwelling of the tent of time.
you shall set the basin between the tent of time and the slaughter-place, and shall put water therein.
you shall set up the court around it, and hang up the screen of the gate of the court.
you shall take the sink-swimming oil, and sink-swim the dwelling and all that is in it, and shall make it dedicated, and all its furniture, and it will be dedicated.
you shall sink-swim the slaughter-place of onup, with all its vessels, and dedicate the slaughter-place, and the slaughter-place will be most dedicated.
you shall sink-swim the basin and its base, and dedicate it.
you shall let ahron and his sons near-in to the door of the tent of time, and shall wash them with water.
you shall put on ahron the dedicated garments; and you shall sink-swim him, and dedicate him, that he may minister to me in the kohen's office.
you shall let his sons near-in, and put tunics on them.
you shall sink-swim them, as you sink-swimmed their father, that they may minister to me in the kohen's office. their sink-swimming shall be to them for a world kohenhood throughout their generations.
mosheh did so. according to all that yeahoh-vowelconsonant mitzva'ed him, so he did.
in the first month in the second year, on the first day of the month, the dwelling was raised up.
mosheh raised up the dwelling, and laid its sockets, and set up its boards, and put in its bars, and raised up its pillars.
he spread the covering over the tent, and put the roof of the dwelling above on it, as yeahoh-vowelconsonant mitzva'ed mosheh.
he took and put the covenant into the cabinet, and set the poles on the cabinet, and put the atoner above on the cabinet.
he let the cabinet come into the dwelling, and set up the veil of the screen, and screened the cabinet of the covenant, as yeahoh-vowelconsonant mitzva'ed mosheh.
he put the table in the tent of time, on the north side of the dwelling, outside of the veil.
he set the bread in order on it before yeahoh-vowelconsonant, as yeahoh-vowelconsonant mitzva'ed mosheh.
he put the lamp stand in the tent of time, opposite the table, on the south side of the dwelling.
he lit the lamps before yeahoh-vowelconsonant, as yeahoh-vowelconsonant mitzva'ed mosheh.
he put the golden slaughter-place in the tent of time before the veil;
and he burnt incense of sweet spices on it, as yeahoh-vowelconsonant mitzva'ed mosheh.
he put up the screen of the door to the dwelling.
he set the slaughter-place of onup at the door of the dwelling of the tent of time, and upped on it the onup and the rester, as yeahoh-vowelconsonant mitzva'ed mosheh.
he set the basin between the tent of time and the slaughter-place, and put water therein, with which to wash.
mosheh, ahron, and his sons washed their hands and their feet there.
when they went into the tent of time, and when they came near to the slaughter-place, they washed, as yeahoh-vowelconsonant mitzva'ed mosheh.
he raised up the court around the dwelling and the slaughter-place, and set up the screen of the gate of the court. so mosheh finished the work.
then the cloud covered the tent of time, and yeahoh-vowelconsonant's heavyweight filled the dwelling.
mosheh wasn't able to come into the tent of time, because the cloud stayed on it, and yeahoh-vowelconsonant's heavyweight filled the dwelling.
when the cloud was taken up from over the dwelling, the children of yisreal went onward, throughout all their journeys;
but if the cloud wasn't taken up, then they didn't travel until the day that it was taken up.
for the cloud of yeahoh-vowelconsonant was on the dwelling by day, and there was fire in the cloud by night, in the sight of all the house of yisreal, throughout all their journeys.
and called
1
and yeahoh-vowelconsonant called to mosheh, and spoke to him from the tent of time, saying,
speak to the children of yisreal, and tell them, ‘when anyone of you near-ins a near-in to yeahoh-vowelconsonant, you shall near-in your near-in of the livestock, from the herd and from the flock.
‘if his near-in is an onup from the herd, he shall near-in a male without defect. he shall near-in it at the door of the tent of time, that he may be accepted before yeahoh-vowelconsonant.
he shall lay his hand on the head of the onup, and it shall be accepted for him to make atonement for him.
he shall kill the bull before yeahoh-vowelconsonant. ahron's sons, the kohens, shall near-in the blood and sprinkle the blood around on the slaughter-place that is at the door of the tent of time.
he shall skin the onup and cut it into pieces.
the sons of ahron the kohen shall put fire on the slaughter-place, and lay wood in order on the fire;
and ahron's sons, the kohens, shall lay the pieces, the head, and the fat in order on the wood that is on the fire which is on the slaughter-place;
but he shall wash its innards and its legs with water. the kohen shall burn all of it on the slaughter-place, for an onup, a fiery, of a pleasant aroma to yeahoh-vowelconsonant.
‘if his near-in is from the flock, from the sheep or from the goats, for an onup, he shall near-in a male without defect.
he shall kill it on the north side of the slaughter-place before yeahoh-vowelconsonant. ahron's sons, the kohens, shall sprinkle its blood around on the slaughter-place.
he shall cut it into its pieces, with its head and its fat. the kohen shall lay them in order on the wood that is on the fire which is on the slaughter-place,
but the innards and the legs he shall wash with water. the kohen shall near-in the whole, and burn it on the slaughter-place. it is an onup, a fiery, of a pleasant aroma to yeahoh-vowelconsonant.
‘if his near-in to yeahoh-vowelconsonant is an onup of birds, then he shall near-in his near-in from turtledoves or of young pigeons.
the kohen shall let it near-in to the slaughter-place, and wring off its head, and burn it on the slaughter-place; and its blood shall be drained out on the side of the slaughter-place;
and he shall take away its crop and its feathers, and cast it beside the slaughter-place on the east part, in the place of the ashes.
he shall tear it by its wings, but shall not divide it apart. the kohen shall burn it on the slaughter-place, on the wood that is on the fire. it is an onup, a fiery, of a pleasant aroma to yeahoh-vowelconsonant.
2
‘when anyone near-ins a near-in of a rester to yeahoh-vowelconsonant, his near-in shall be of fine flour. he shall pour oil on it, and put frankincense on it.
he shall let it come to ahron's sons, the kohens. he shall take his handful of its fine flour, and of its oil, with all its frankincense, and the kohen shall burn its remembering on the slaughter-place, a fiery, of a pleasant aroma to yeahoh-vowelconsonant.
that which is left of the rester shall be ahron's and his sons'. it is a most dedicated part of the fieries of yeahoh-vowelconsonant.
‘when you near-in a near-in of a rester baked in the oven, it shall be unleavened cakes of fine flour mixed with oil, or unleavened wafers sink-swimmed with oil.
if your near-in is a rester made on a griddle, it shall be of unleavened fine flour, mixed with oil.
you shall cut it in pieces, and pour oil on it. it is a rester.
if your near-in is a rester of the pan, it shall be made of fine flour with oil.
you shall let the rester that is made of these things come to yeahoh-vowelconsonant. it shall be neared-in to the kohen, and he shall let it approach the slaughter-place.
the kohen shall take from the rester its remembering, and shall burn it on the slaughter-place, a fiery, of a pleasant aroma to yeahoh-vowelconsonant.
that which is left of the rester shall be ahron's and his sons'. it is a most dedicated part of the fieries of yeahoh-vowelconsonant.
‘no rester which you shall near-in to yeahoh-vowelconsonant shall be made with yeast; for you shall burn no yeast, nor any honey, as a fiery to yeahoh-vowelconsonant.
as a near-in of first fruits you shall near them in to yeahoh-vowelconsonant, but they shall not rise up as a pleasant aroma on the slaughter-place.
every near-in of your rester you shall season with salt. you shall not allow the salt of the covenant of your theory to be lacking from your rester. with all your near-ins you shall near-in salt.
‘if you near-in a rester of first fruits to yeahoh-vowelconsonant, you shall near-in for the rester of your first fruits fresh heads of grain parched with fire and crushed.
you shall put oil on it and lay frankincense on it. it is a rester.
the kohen shall burn as its remembering part of its crushed grain and part of its oil, along with all its frankincense. it is a fiery to yeahoh-vowelconsonant.
3
‘if his near-in is a slaughter of completers, if he nears it in from the herd, whether male or female, he shall near-in it without defect before yeahoh-vowelconsonant.
he shall lay his hand on the head of his near-in, and kill it at the door of the tent of time. ahron's sons, the kohens, shall sprinkle the blood around on the slaughter-place.
he shall near-in of the slaughter of completers a fiery to yeahoh-vowelconsonant. the fat that covers the innards, and all the fat that is on the innards,
and the two kidneys, and the fat that is on them, which is by the loins, and the cover on the liver, with the kidneys, he shall take away.
ahron's sons shall burn it on the slaughter-place on the onup, which is on the wood that is on the fire: it is a fiery, of a pleasant aroma to yeahoh-vowelconsonant.
‘if his near-in for a slaughter of completers to yeahoh-vowelconsonant is from the flock, either male or female, he shall near it in without defect.
if he nears-in a lamb for his near-in, then he shall near it in before yeahoh-vowelconsonant;
and he shall lay his hand on the head of his near-in, and kill it before the tent of time. ahron's sons shall sprinkle its blood around on the slaughter-place.
he shall near-in from the slaughter of completers a fiery to yeahoh-vowelconsonant; its fat, the entire tail fat, he shall take away close to the backbone; and the fat that covers the entrails, and all the fat that is on the entrails,
and the two kidneys, and the fat that is on them, which is by the loins, and the cover on the liver, with the kidneys, he shall take away.
the kohen shall burn it on the slaughter-place: it is the food of the fiery to yeahoh-vowelconsonant.
‘if his near-in is a goat, then he shall near it in before yeahoh-vowelconsonant.
he shall lay his hand on its head, and kill it before the tent of time; and the sons of ahron shall sprinkle its blood around on the slaughter-place.
he shall near-in from it as his near-in, a fiery to yeahoh-vowelconsonant; the fat that covers the innards, and all the fat that is on the innards,
and the two kidneys, and the fat that is on them, which is by the loins, and the cover on the liver, with the kidneys, he shall take away.
the kohen shall burn them on the slaughter-place: it is the food of the fiery, for a pleasant aroma; all the fat is yeahoh-vowelconsonant's.
‘it shall be a world statute throughout your generations in all your settlements, that you shall eat neither fat nor blood.'
4
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to the children of yisreal, saying, ‘if anyone misses unintentionally, in any of the things which yeahoh-vowelconsonant has mitzva'ed not to be done, and does any one of them,
if the sink-swimmed kohen misses so as to bring guilt on the people, then let him near-in for his miss which he has missed a young bull without defect to yeahoh-vowelconsonant for a misser.
he shall let the bull come to the door of the tent of time before yeahoh-vowelconsonant; and he shall lay his hand on the head of the bull, and kill the bull before yeahoh-vowelconsonant.
the sink-swimmed kohen shall take some of the blood of the bull, and let it come to the tent of time.
the kohen shall dip his finger in the blood, and sprinkle some of the blood seven times before yeahoh-vowelconsonant, before the veil of the dedicated.
the kohen shall put some of the blood on the horns of the slaughter-place of sweet incense before yeahoh-vowelconsonant, which is in the tent of time; and he shall pour out the rest of the blood of the bull at the base of the slaughter-place of onup, which is at the door of the tent of time.
he shall take all the fat of the bull of the misser from it: the fat that covers the innards, and all the fat that is on the innards,
and the two kidneys, and the fat that is on them, which is by the loins, and the cover on the liver, with the kidneys, he shall remove,
as it is removed from the bull of the slaughter of completers. the kohen shall burn them on the slaughter-place of onup.
he shall carry the bull's skin, all its meat, with its head, and with its legs, its innards, and its dung
—all the rest of the bull—outside of the camp to a clean place where the ashes are poured out, and burn it on wood with fire. it shall be burnt where the ashes are poured out.
‘if the whole congregation of yisreal misses, and the thing is hidden from the eyes of the community, and they have done any of the things which yeahoh-vowelconsonant has mitzva'ed not to be done, and are guilty;
when the miss in which they have missed is known, then the community shall near-in a young bull for a misser, and let it come before the tent of time.
the elders of the congregation shall lay their hands on the head of the bull before yeahoh-vowelconsonant; and the bull shall be killed before yeahoh-vowelconsonant.
the sink-swimmed kohen shall let some of the blood of the bull come to the tent of time.
the kohen shall dip his finger in the blood and sprinkle it seven times before yeahoh-vowelconsonant, before the veil.
he shall put some of the blood on the horns of the slaughter-place which is before yeahoh-vowelconsonant, that is in the tent of time; and the rest of the blood he shall pour out at the base of the slaughter-place of onup, which is at the door of the tent of time.
all its fat he shall take from it, and burn it on the slaughter-place.
he shall do this with the bull; as he did with the bull of the misser, so he shall do with this; and the kohen shall make atonement for them, and they shall be forgiven.
he shall carry the bull outside the camp, and burn it as he burnt the first bull. it is the misser for the community.
‘when a ruler misses, and unwittingly does any one of all the things which yeahoh-vowelconsonant his theory has mitzva'ed not to be done, and is guilty,
if his miss in which he has missed is made known to him, he shall let come as his near-in a goat, a male without defect.
he shall lay his hand on the head of the goat, and kill it in the place where they kill the onup before yeahoh-vowelconsonant. it is a misser.
the kohen shall take some of the blood of the misser with his finger, and put it on the horns of the slaughter-place of onup. he shall pour out the rest of its blood at the base of the slaughter-place of onup.
all its fat he shall burn on the slaughter-place, like the fat of the slaughter of completers; and the kohen shall make atonement for him concerning his miss, and he will be forgiven.
‘if anyone of the common people misses unwittingly, in doing any of the things which yeahoh-vowelconsonant has mitzva'ed not to be done, and is guilty,
if his miss which he has missed is made known to him, then he shall let come for his near-in a goat, a female without defect, for his miss which he has missed.
he shall lay his hand on the head of the misser, and kill the misser in the place of onup.
the kohen shall take some of its blood with his finger, and put it on the horns of the slaughter-place of onup; and the rest of its blood he shall pour out at the base of the slaughter-place.
all its fat he shall take away, like the fat is taken away from the slaughter of completers; and the kohen shall burn it on the slaughter-place for a pleasant aroma to yeahoh-vowelconsonant; and the kohen shall make atonement for him, and he will be forgiven.
‘if he lets a lamb come as his near-in for a misser, he shall let a female come without defect.
he shall lay his hand on the head of the misser, and kill it for a misser in the place where they kill the onup.
the kohen shall take some of the blood of the misser with his finger, and put it on the horns of the slaughter-place of onup; and all the rest of its blood he shall pour out at the base of the slaughter-place.
he shall remove all its fat, like the fat of the lamb is removed from the slaughter of completers. the kohen shall burn them on the slaughter-place, on the fieries of yeahoh-vowelconsonant. the kohen shall make atonement for him concerning his miss that he has missed, and he will be forgiven.
5
‘if anyone misses, in that he hears a public adjuration to testify, he being a witness, whether he has seen or known, if he doesn't report it, then he shall bear his distortion.
‘or if anyone touches any unclean thing, whether it is the carcass of an unclean animal, or the carcass of unclean livestock, or the carcass of unclean teeming things, and it is hidden from him, and he is unclean, then he shall be guilty.
‘or if he touches the uncleanness of man, whatever his uncleanness is with which he is unclean, and it is hidden from him; when he knows of it, then he shall be guilty.
‘or if anyone swears rashly with his lips to do fracture or to do good—whatever it is that a man might utter rashly with an oath, and it is hidden from him—when he knows of it, then he will be guilty of one of these.
it shall be, when he is guilty of one of these, he shall confess that in which he has missed;
and he shall let his blamer come to yeahoh-vowelconsonant for his miss which he has missed: a female from the flock, a lamb or a goat, for a misser; and the kohen shall make atonement for him concerning his miss.
‘if he can't afford a lamb, then he shall let his blamer come for that in which he has missed, two turtledoves, or two young pigeons, to yeahoh-vowelconsonant; one for a misser, and the other for an onup.
he shall let them come to the kohen, who shall first near-in the one which is for the misser. he shall wring off its head from its neck, but shall not sever it completely.
he shall sprinkle some of the blood of the misser on the side of the slaughter-place; and the rest of the blood shall be drained out at the base of the slaughter-place. it is a misser.
he shall do the second for an onup, according to the ordinance; and the kohen shall make atonement for him concerning his miss which he has missed, and he shall be forgiven.
‘but if he can't afford two turtledoves or two young pigeons, then he shall let come as his near-in for that in which he has missed, one tenth of an efah of fine flour for a misser. he shall put no oil on it, and he shall not put any frankincense on it, for it is a misser.
he shall let it come to the kohen, and the kohen shall take his handful of it as the remembering portion, and burn it on the slaughter-place, on the fieries of yeahoh-vowelconsonant. it is a misser.
the kohen shall make atonement for him concerning his miss that he has missed in any of these things, and he will be forgiven; and the rest shall be the kohen's, as the rester.'
yeahoh-vowelconsonant spoke to mosheh, saying,
if anyone aboves an above, and misses unwittingly regarding yeahoh-vowelconsonant's dedicated things, then he shall let his blamer come to yeahoh-vowelconsonant: a ram without defect from the flock, according to your estimation in silver by sheqels, according to the sheqel of the dedicated, for a blamer.
he shall make restitution for that which he has done wrong regarding the dedicated thing, and shall add a fifth part to it, and give it to the kohen; and the kohen shall make atonement for him with the ram of the blamer, and he will be forgiven.
if anyone misses, doing any of the things which yeahoh-vowelconsonant has mitzva'ed not to be done, though he didn't know it, he is still guilty, and shall bear his distortion.
he shall let a ram without defect come from of the flock, according to your estimation, for a blamer, to the kohen; and the kohen shall make atonement for him concerning the thing in which he missed and didn't know it, and he will be forgiven.
it is a blamer. he is certainly guilty before yeahoh-vowelconsonant.
6
yeahoh-vowelconsonant spoke to mosheh, saying,
if anyone misses, and aboves an above against yeahoh-vowelconsonant, and deals falsely with his neighbour in a matter of deposit, or of bargain, or of robbery, or has oppressed his neighbour,
or has found that which was lost, and lied about it, and swearing to a lie—in any of these things that a man misses in his actions—
then it shall be, if he has missed, and is guilty, he shall restore that which he took by robbery, or the thing which he has gotten by oppression, or the deposit which was committed to him, or the lost thing which he found,
or any thing about which he has sworn falsely: he shall restore it in full, and shall add a fifth part more to it. he shall return it to him to whom it belongs in the day of his being found guilty.
he shall let his blamer come to yeahoh-vowelconsonant: a ram without defect from the flock, according to your estimation, for a blamer, to the kohen.
the kohen shall make atonement for him before yeahoh-vowelconsonant, and he will be forgiven concerning whatever he does to become guilty.
yeahoh-vowelconsonant spoke to mosheh, saying,
mitzvah ahron and his sons, saying, ‘this is the torah of the onup: the onup shall be on the land on the slaughter-place all night until the morning; and the fire of the slaughter-place shall be kept burning on it.
the kohen shall put on his linen garment, and he shall put on his linen trousers upon his body; and he shall remove the ashes from where the fire has consumed the onup on the slaughter-place, and he shall put them beside the slaughter-place.
he shall take off his garments, and put on other garments, and carry the ashes outside the camp to a clean place.
the fire on the slaughter-place shall be kept burning on it, it shall not go out; and the kohen shall burn wood on it every morning. he shall lay the onup in order upon it, and shall burn on it the fat of the completers.
fire shall be kept burning on the slaughter-place continually; it shall not go out.
‘this is the torah of the rester: the sons of ahron shall near it in before yeahoh-vowelconsonant, before the slaughter-place.
he shall take from there his handful of the fine flour of the rester, and of its oil, and all the frankincense which is on the rester, and shall burn it on the slaughter-place for a pleasant aroma, as its remembering portion, to yeahoh-vowelconsonant.
that which is left of it ahron and his sons shall eat. it shall be eaten without yeast in a dedicated place. they shall eat it in the court of the tent of time.
it shall not be baked with yeast. i have given it as their portion of my fieries. it is most dedicated, as are the misser and the blamer.
every male amongst the children of ahron shall eat of it, as their world portion throughout your generations, from the fieries of yeahoh-vowelconsonant. whoever touches them shall be dedicated.'
yeahoh-vowelconsonant spoke to mosheh, saying,
this is the near-in of ahron and of his sons, which they shall near-in to yeahoh-vowelconsonant in the day when he is sink-swimmed: one tenth of an efah of fine flour for a rester perpetually, half of it in the morning, and half of it in the evening.
it shall be made with oil in a griddle. when it is soaked, you shall let it near-in. you shall near-in the rester in baked pieces for a pleasant aroma to yeahoh-vowelconsonant.
the sink-swimmed kohen that will be in his place from amongst his sons shall do it. by a world statute, it shall be wholly burnt to yeahoh-vowelconsonant.
every rester of a kohen shall be wholly burnt. it shall not be eaten.
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to ahron and to his sons, saying, ‘this is the torah of the misser: in the place where the onup is killed, the misser shall be killed before yeahoh-vowelconsonant. it is most dedicated.
the kohen who missers it shall eat it. it shall be eaten in a dedicated place, in the court of the tent of time.
whatever shall touch its flesh shall be dedicated. when there is any of its blood sprinkled on a garment, you shall wash that on which it was sprinkled in a dedicated place.
but the earthen vessel in which it is boiled shall be broken; and if it is boiled in a bronze vessel, it shall be scoured, and rinsed in water.
every male amongst the kohens shall eat of it. it is most dedicated.
no misser, of which any of the blood is let come into the tent of time to make atonement in the dedicated place, shall be eaten. it shall be burnt with fire.
7
‘this is the torah of the blamer: it is most dedicated.
in the place where they kill the onup, he shall kill the blamer; and its blood he shall sprinkle around on the slaughter-place.
he shall near-in all of its fat: the fat tail, and the fat that covers the innards,
and he shall take away the two kidneys, and the fat that is on them, which is by the loins, and the cover on the liver, with the kidneys;
and the kohen shall burn them on the slaughter-place for a fiery to yeahoh-vowelconsonant: it is a blamer.
every male amongst the kohens may eat of it. it shall be eaten in a dedicated place. it is most dedicated.
‘as is the misser, so is the blamer; there is one torah for them. the kohen who makes atonement with them shall have it.
the kohen who nears-in any man's onup shall have for himself the skin of the onup which he has neared-in.
every rester that is baked in the oven, and all that is prepared in the pan and on the griddle, shall be the kohen's who nears it in.
every rester, mixed with oil or dry, belongs to all the sons of ahron, one as well as another.
‘this is the torah of the slaughter of completers, which one shall near-in to yeahoh-vowelconsonant:
if he nears it in for a thanks, then he shall near-in with the slaughter of thanks unleavened cakes mixed with oil, and unleavened wafers sink-swimmed with oil, and cakes mixed with oil.
he shall near-in his near-in with the slaughter of his completers for thanks with cakes of leavened bread.
of it he shall near-in one out of each near-in for a higher to yeahoh-vowelconsonant. it shall be the kohen's who sprinkles the blood of the completers.
the flesh of the slaughter of his completers for thanks shall be eaten on the day of his nearing-in. he shall not leave any of it until the morning.
‘but if the slaughter of his near-in is a vow, or a contribution, it shall be eaten on the day that he nears-in his slaughter. on the next day what remains of it shall be eaten,
but what remains of the meat of the slaughter on the third day shall be burnt with fire.
if any of the meat of the slaughter of his completers is eaten on the third day, it will not be accepted, and it shall not be credited to him who nears it in. it will be an abomination, and the person who eats any of it will bear his distortion.
‘the meat that touches any unclean thing shall not be eaten. it shall be burnt with fire. as for the meat, everyone who is clean may eat it;
but the person who eats of the meat of the slaughter of completers that belongs to yeahoh-vowelconsonant, having his uncleanness on him, that person shall be cut off from his people.
when anyone touches any unclean thing, the uncleanness of man, or an unclean animal, or any unclean abomination, and eats some of the meat of the slaughter of completers which belong to yeahoh-vowelconsonant, that person shall be cut off from his people.'
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to the children of yisreal, saying, ‘you shall eat no fat, of bull, or sheep, or goat.
the fat of that which dies of itself, and the fat of that which is torn of animals, may be used for any other service, but you shall in no way eat of it.
for whoever eats the fat of the animal which men near-in as a fiery to yeahoh-vowelconsonant, even the person who eats it shall be cut off from his people.
you shall not eat any blood, whether it is of bird or of animal, in any of your settlements.
whoever it is who eats any blood, that person shall be cut off from his people.'
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to the children of yisreal, saying, ‘he who nears-in the slaughter of his completers to yeahoh-vowelconsonant shall let his near-in come to yeahoh-vowelconsonant out of the slaughter of his completers.
with his own hands he shall let the fieries of yeahoh-vowelconsonant come. he shall let come the fat with the breast, that the breast may be waved for a waver before yeahoh-vowelconsonant.
the kohen shall burn the fat on the slaughter-place, but the breast shall be ahron's and his sons'.
the right thigh you shall give to the kohen for a higher out of the slaughters of your completers.
he amongst the sons of ahron who nears-in the blood of the completers, and the fat, shall have the right thigh for a portion.
for the waved breast and the highed thigh i have taken from the children of yisreal out of the slaughters of their completers, and have given them to ahron the kohen and to his sons as their world portion from the children of yisreal.'
this is the consecrated portion of ahron, and the consecrated portion of his sons, out of the fieries of yeahoh-vowelconsonant, in the day when he neared them in to kohen to yeahoh-vowelconsonant;
which yeahoh-vowelconsonant mitzva'ed to be given them of the children of yisreal, in the day that he sink-swimmed them. it is their world portion throughout their generations.
this is the torah of the onup, the rester, the misser, the blamer, the fillers, and the slaughter of completers
which yeahoh-vowelconsonant mitzva'ed mosheh in mount sinai in the day that he mitzva'ed the children of yisreal to near-in their near-ins to yeahoh-vowelconsonant, in the desert of sinai.
8
yeahoh-vowelconsonant spoke to mosheh, saying,
take ahron and his sons with him, and the garments, and the sink-swimming oil, and the bull of the misser, and the two rams, and the basket of unleavened bread;
and assemble all the congregation at the door of the tent of time.
mosheh did as yeahoh-vowelconsonant mitzva'ed him; and the congregation was assembled at the door of the tent of time.
mosheh said to the congregation, this is the thing which yeahoh-vowelconsonant has mitzva'ed to be done.
mosheh neared-in ahron and his sons, and washed them with water.
he put the tunic on him, tied the sash on him, clothed him with the robe, put the ephod on him, and he tied the skilfully woven band of the ephod on him and fastened it to him with it.
he placed the breastplate on him. he put the urim and thummim in the breastplate.
he set the turban on his head. he set the golden plate, the dedicated crown, on the front of the turban, as yeahoh-vowelconsonant mitzva'ed mosheh.
mosheh took the sink-swimming oil, and sink-swimmed the dwelling and all that was in it, and dedicated them.
he sprinkled it on the slaughter-place seven times, and sink-swimmed the slaughter-place and all its vessels, and the basin and its base, to dedicate them.
he poured some of the sink-swimming oil on ahron's head, and sink-swimmed him, to dedicate him.
mosheh neared-in ahron's sons, and clothed them with tunics, and tied sashes on them, and put headbands on them, as yeahoh-vowelconsonant mitzva'ed mosheh.
he let the bull of the misser approach, and ahron and his sons laid their hands on the head of the bull of the misser.
he killed it; and mosheh took the blood, and put it around on the horns of the slaughter-place with his finger, and purified the slaughter-place, and poured out the blood at the base of the slaughter-place, and dedicated it, to make atonement for it.
he took all the fat that was on the innards, and the cover of the liver, and the two kidneys, and their fat; and mosheh burnt it on the slaughter-place.
but the bull, and its skin, and its meat, and its dung, he burnt with fire outside the camp, as yeahoh-vowelconsonant mitzva'ed mosheh.
he neared-in the ram of the onup. ahron and his sons laid their hands on the head of the ram.
he killed it; and mosheh sprinkled the blood around on the slaughter-place.
he cut the ram into its pieces; and mosheh burnt the head, and the pieces, and the fat.
he washed the innards and the legs with water; and mosheh burnt the whole ram on the slaughter-place. it was an onup for a pleasant aroma. it was a fiery to yeahoh-vowelconsonant, as yeahoh-vowelconsonant mitzva'ed mosheh.
he neared-in the other ram, the ram of filler. ahron and his sons laid their hands on the head of the ram.
he killed it; and mosheh took some of its blood, and put it on the tip of ahron's right ear, and on the thumb of his right hand, and on the great toe of his right foot.
he neared-in ahron's sons; and mosheh put some of the blood on the tip of their right ear, and on the thumb of their right hand, and on the great toe of their right foot; and mosheh sprinkled the blood around on the slaughter-place.
he took the fat, the fat tail, all the fat that was on the innards, the cover of the liver, the two kidneys and their fat, and the right thigh;
and out of the basket of unleavened bread that was before yeahoh-vowelconsonant, he took one unleavened cake, one cake of oiled bread, and one wafer, and placed them on the fat and on the right thigh.
he put all these in ahron's hands and in his sons' hands, and waved them for a waver before yeahoh-vowelconsonant.
mosheh took them from their hands, and burnt them on the slaughter-place on the onup. they were a filler for a pleasant aroma. it was a fiery to yeahoh-vowelconsonant.
mosheh took the breast, and waved it for a waver before yeahoh-vowelconsonant. it was mosheh's portion of the ram of filler, as yeahoh-vowelconsonant mitzva'ed mosheh.
mosheh took some of the sink-swimming oil, and some of the blood which was on the slaughter-place, and sprinkled it on ahron, on his garments, and on his sons, and on his sons' garments with him, and dedicated ahron, his garments, and his sons, and his sons' garments with him.
mosheh said to ahron and to his sons, boil the meat at the door of the tent of time, and there eat it and the bread that is in the basket of fillers, as i mitzva'ed, saying, ‘ahron and his sons shall eat it.'
what remains of the meat and of the bread you shall burn with fire.
you shall not go out from the door of the tent of time for seven days, until the days of your fillers are fulfilled: for he shall fill your hand seven days.
what has been done today, so yeahoh-vowelconsonant has mitzva'ed to do, to make atonement for you.
you shall stay at the door of the tent of time day and night seven days, and keep yeahoh-vowelconsonant's mitzvah, that you don't die: for so i am mitzva'ed.
ahron and his sons did all the things which yeahoh-vowelconsonant mitzva'ed by mosheh.
9
on the eighth day, mosheh called ahron and his sons, and the elders of yisreal;
and he said to ahron, take a calf from the herd for a misser, and a ram for an onup, without defect, and near them in before yeahoh-vowelconsonant.
you shall speak to the children of yisreal, saying, ‘take a male goat for a misser; and a calf and a lamb, both a year old, without defect, for an onup;
and a bull and a ram for completers, to slaughter before yeahoh-vowelconsonant; and a rester mixed with oil: for today yeahoh-vowelconsonant appears to you.'
they took what mosheh mitzva'ed before the tent of time. all the congregation came near and stood before yeahoh-vowelconsonant.
mosheh said, this is the thing which yeahoh-vowelconsonant mitzva'ed that you should do; and yeahoh-vowelconsonant's heavyweight shall appear to you.
mosheh said to ahron, draw near to the slaughter-place, and do your misser, and your onup, and make atonement for yourself, and for the people; and do the near-in of the people, and make atonement for them, as yeahoh-vowelconsonant mitzva'ed.
so ahron came near to the slaughter-place, and killed the calf of the misser, which was for himself.
the sons of ahron neared-in the blood to him; and he dipped his finger in the blood, and put it on the horns of the slaughter-place, and poured out the blood at the base of the slaughter-place;
but the fat, and the kidneys, and the cover from the liver of the misser, he burnt upon the slaughter-place, as yeahoh-vowelconsonant mitzva'ed mosheh.
the meat and the skin he burnt with fire outside the camp.
he killed the onup; and ahron's sons delivered the blood to him, and he sprinkled it around on the slaughter-place.
they let the onup to him, piece by piece, and the head. he burnt them upon the slaughter-place.
he washed the innards and the legs, and burnt them on the onup on the slaughter-place.
he neared-in the people's near-in, and took the goat of the misser which was for the people, and killed it, and butchered it, and missed it, like the first.
he neared-in the onup, and did it according to the ordinance.
he neared-in the rester, and filled his hand from there, and burnt it upon the slaughter-place, in addition to the onup of the morning.
he also killed the bull and the ram, the slaughter of completers, which was for the people. ahron's sons let the blood emerge to him, which he sprinkled around on the slaughter-place;
and the fat of the bull and of the ram, the fat tail, and that which covers the innards, and the kidneys, and the cover of the liver;
and they put the fat upon the breasts, and he burnt the fat on the slaughter-place.
ahron waved the breasts and the right thigh for a waver before yeahoh-vowelconsonant, as mosheh mitzva'ed.
ahron lifted up his hands towards the people, and blessed them; and he came down from doing the misser, and the onup, and the completers.
mosheh and ahron went into the tent of time, and came out, and blessed the people; and yeahoh-vowelconsonant's heavyweight appeared to all the people.
fire came out from before yeahoh-vowelconsonant, and consumed the onup and the fat upon the slaughter-place. when all the people saw it, they shouted, and fell on their faces.
10
nadab and abihu, the sons of ahron, each took his censer, and put fire in it, and laid incense on it, and neared-in strange fire before yeahoh-vowelconsonant, which he had not mitzva'ed them.
fire came out from before yeahoh-vowelconsonant, and devoured them, and they died before yeahoh-vowelconsonant.
then mosheh said to ahron, this is what yeahoh-vowelconsonant spoke of, saying, ‘i will show myself dedicated to those who come near me, and before all the people i will be heavyweighted.' ahron held his peace.
mosheh called misheal and alzafan, the sons of ucial the uncle of ahron, and said to them, draw near, carry your brothers from before the dedicated out of the camp.
so they came near, and carried them in their tunics out of the camp, as mosheh had said.
mosheh said to ahron, and to aleacar and to itamar, his sons, don't let the hair of your heads go loose, and don't tear your clothes, so that you don't die, and so that he will not be angry with all the congregation; but let your brothers, the whole house of yisreal, bewail the burning which yeahoh-vowelconsonant has kindled.
you shall not go out from the door of the tent of time, lest you die; for the sink-swimming oil of yeahoh-vowelconsonant is on you. they did according to the word of mosheh.
then yeahoh-vowelconsonant said to ahron,
you and your sons are not to drink wine or strong drink whenever you come to the tent of time, or you will die. this shall be a world statute throughout your generations.
you are to make a distinction between the dedicated and the common, and between the unclean and the clean.
you are to teach the children of yisreal all the statutes which yeahoh-vowelconsonant has spoken to them by mosheh.
mosheh spoke to ahron, and to aleacar and to itamar, his sons who were left, take the rester that remains of the fieries of yeahoh-vowelconsonant, and eat it without yeast beside the slaughter-place; for it is most dedicated;
and you shall eat it in a dedicated place, because it is your portion, and your sons' portion, of the fieries of yeahoh-vowelconsonant; for so i am mitzva'ed.
the waved breast and the highed thigh you shall eat in a clean place, you, and your sons, and your daughters with you: for they are given as your portion, and your sons' portion, out of the slaughters of the completers of the children of yisreal.
they shall let the highed thigh and the waved breast come with the fieries of the fat, to wave it for a waver before yeahoh-vowelconsonant. it shall be yours, and your sons' with you, as a world portion, as yeahoh-vowelconsonant has mitzva'ed.
mosheh diligently enquired about the goat of the misser, and, behold, it was burnt. he was angry with aleacar and with itamar, the sons of ahron who were left, saying,
why haven't you eaten the misser in the place of the dedicated, since it is most dedicated, and he has given it to you to bear the distortion of the congregation, to make atonement for them before yeahoh-vowelconsonant?
behold, its blood was not let come into the inner part of the dedicated. you certainly should have eaten it in the dedicated, as i mitzva'ed.
ahron spoke to mosheh, behold, today they have neared-in their misser and their onup before yeahoh-vowelconsonant; and such things as these have happened to me. if i had eaten the misser today, would it have been pleasing in yeahoh-vowelconsonant's sight?
when mosheh heard that, it was pleasing in his sight.
11
yeahoh-vowelconsonant spoke to mosheh and to ahron, saying to them,
speak to the children of yisreal, saying, ‘these are the living things which you may eat amongst all the animals that are on the land.
whatever parts the hoof, and is cloven-footed, and chews the cud amongst the animals, that you may eat.
‘nevertheless these you shall not eat of those that chew the cud, or of those who part the hoof: the camel, because it chews the cud but doesn't have a parted hoof, is unclean to you.
the hyrax, because it chews the cud but doesn't have a parted hoof, is unclean to you.
the hare, because it chews the cud but doesn't have a parted hoof, is unclean to you.
the pig, because it has a split hoof, and is cloven-footed, but doesn't chew the cud, is unclean to you.
you shall not eat their meat. you shall not touch their carcasses. they are unclean to you.
‘you may eat of all these that are in the waters: whatever has fins and scales in the waters, in the seas, and in the rivers, that you may eat.
all that don't have fins and scales in the seas and rivers, all that teem in the waters, and all the living creatures that are in the waters, they are an abomination to you,
and you shall detest them. you shall not eat of their meat, and you shall detest their carcasses.
whatever has no fins nor scales in the waters is an abomination to you.
‘you shall detest these amongst the birds; they shall not be eaten because they are an abomination: the eagle, the vulture, the black vulture,
the red kite, any kind of black kite,
any kind of raven,
the horned owl, the screech owl, the gull, any kind of hawk,
the little owl, the cormorant, the great owl,
the white owl, the desert owl, the osprey,
the stork, any kind of heron, the hoopoe, and the bat.
‘all flying teeming things that walk on all fours are an abomination to you.
yet you may eat these: of all winged teeming things that go on all fours, which have long, jointed legs for hopping on the land.
even of these you may eat: any kind of locust, any kind of katydid, any kind of cricket, and any kind of grasshopper.
but all winged teeming things which have four feet are an abomination to you.
‘by these you will become unclean: whoever touches their carcass shall be unclean until the evening.
whoever carries any part of their carcass shall wash his clothes, and be unclean until the evening.
‘every animal which has a split hoof that isn't completely divided, or doesn't chew the cud, is unclean to you. everyone who touches them shall be unclean.
whatever goes on its paws, amongst all animals that go on all fours, they are unclean to you. whoever touches their carcass shall be unclean until the evening.
he who carries their carcass shall wash his clothes, and be unclean until the evening. they are unclean to you.
‘these are they which are unclean to you amongst the teeming things that teem on the land: the weasel, the rat, any kind of great lizard,
the gecko, and the monitor lizard, the wall lizard, the skink, and the chameleon.
these are they which are unclean to you amongst all that teem. whoever touches them when they are dead shall be unclean until the evening.
anything they fall on when they are dead shall be unclean; whether it is any vessel of wood, or clothing, or skin, or sack, whatever vessel it is, with which any work is done, it must be put into water, and it shall be unclean until the evening. then it will be clean.
every earthen vessel into which any of them falls and all that is in it shall be unclean. you shall break it.
all food which may be eaten which is soaked in water shall be unclean. all drink that may be drunk in every such vessel shall be unclean.
everything whereupon part of their carcass falls shall be unclean; whether oven, or range for pots, it shall be broken in pieces. they are unclean, and shall be unclean to you.
nevertheless a spring or a cistern in which water is gathered shall be clean, but that which touches their carcass shall be unclean.
if part of their carcass falls on any sowing seed which is to be sown, it is clean.
but if water is put on the seed, and part of their carcass falls on it, it is unclean to you.
‘if any animal of which you may eat dies, he who touches its carcass shall be unclean until the evening.
he who eats of its carcass shall wash his clothes, and be unclean until the evening. he also who carries its carcass shall wash his clothes, and be unclean until the evening.
‘every teeming thing that teems on the land is an abomination. it shall not be eaten.
whatever goes on its belly, and whatever goes on all fours, or whatever has many feet, even all teeming things that teem on the land, them you shall not eat; for they are an abomination.
you shall not make yourselves abominable with any teeming thing that teems. you shall not make yourselves unclean with them, that you should be defiled by them.
for i am yeahoh-vowelconsonant your theory. dedicate yourselves therefore, and be dedicated; for i am dedicated. you shall not defile yourselves with any kind of teeming thing that moves on the land.
for i am yeahoh-vowelconsonant who let you up out of the land of egypt, to be your theory. you shall therefore be dedicated, for i am dedicated.
‘this is the torah of the animal, and of the bird, and of every living creature that teems in the waters, and of every creature that creeps on the land,
to make a distinction between the unclean and the clean, and between the living thing that may be eaten and the living thing that may not be eaten.'
12
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to the children of yisreal, saying, ‘if a woman conceives, and bears a male child, then she shall be unclean seven days; as in the days of her monthly period she shall be unclean.
in the eighth day the flesh of his foreskin shall be circumcised.
she shall continue in the blood of purification thirty-three days. she shall not touch any dedicated thing, nor come into the dedicated, until the days of her purifying are completed.
but if she bears a female child, then she shall be unclean two weeks, as in her period; and she shall continue in the blood of purification sixty-six days.
‘when the days of her purification are completed for a son or for a daughter, she shall let come to the kohen at the door of the tent of time, a year old lamb for an onup, and a young pigeon or a turtledove, for a misser.
he shall near it in before yeahoh-vowelconsonant, and make atonement for her; then she shall be cleansed from the fountain of her blood. ‘this is the torah for her who bears, whether a male or a female.
if she cannot afford a lamb, then she shall take two turtledoves or two young pigeons: the one for an onup, and the other for a misser. the kohen shall make atonement for her, and she shall be clean.'
13
yeahoh-vowelconsonant spoke to mosheh and to ahron, saying,
when a man shall have a swelling in his body's skin, or a scab, or a bright spot, and it becomes in the skin of his body the touch of waspishness, then he shall be let come to ahron the kohen or to one of his sons, the kohens.
the kohen shall examine the touch in the skin of the body. if the hair in the touch has turned white, and the appearance of the touch is deeper than the body's skin, it is the touch of waspishness; so the kohen shall examine him and pronounce him unclean.
if the bright spot is white in the skin of his body, and its appearance isn't deeper than the skin, and its hair hasn't turned white, then the kohen shall isolate the infected person for seven days.
the kohen shall examine him on the seventh day. behold, if in his eyes the touch is arrested and the touch hasn't spread in the skin, then the kohen shall isolate him for seven more days.
the kohen shall examine him again on the seventh day. behold, if the touch has faded and the touch hasn't spread in the skin, then the kohen shall pronounce him clean. it is a scab. he shall wash his clothes, and be clean.
but if the scab spreads on the skin after he has shown himself to the kohen for his cleansing, he shall show himself to the kohen again.
the kohen shall examine him; and behold, if the scab has spread on the skin, then the kohen shall pronounce him unclean. it is waspishness.
when the touch of waspishness is in a man, then he shall be let come to the kohen;
and the kohen shall examine him. behold, if there is a white swelling in the skin, and it has turned the hair white, and there is raw flesh in the swelling,
it is a chronic waspishness in the skin of his body, and the kohen shall pronounce him unclean. he shall not isolate him, for he is already unclean.
if the waspishness breaks out all over the skin, and the waspishness covers all the skin of the infected person from his head even to his feet, as far as it appears to the kohen,
then the kohen shall examine him. behold, if the waspishness has covered all his flesh, he shall pronounce him clean of the touch. it has all turned white: he is clean.
but whenever raw flesh appears in him, he shall be unclean.
the kohen shall examine the raw flesh, and pronounce him unclean: the raw flesh is unclean. it is waspishness.
or if the raw flesh turns again, and is changed to white, then he shall come to the kohen.
the kohen shall examine him. behold, if the touch has turned white, then the kohen shall pronounce him clean of the touch. he is clean.
when the body has a boil on its skin, and it has healed,
and in the place of the boil there is a white swelling, or a bright spot, reddish-white, then it shall be shown to the kohen.
the kohen shall examine it. behold, if its appearance is deeper than the skin, and its hair has turned white, then the kohen shall pronounce him unclean. it is the touch of waspishness. it has broken out in the boil.
but if the kohen examines it, and behold, there are no white hairs in it, and it isn't deeper than the skin, but is dim, then the kohen shall isolate him seven days.
if it spreads in the skin, then the kohen shall pronounce him unclean. it is a touch.
but if the bright spot stays in its place, and hasn't spread, it is the scar from the boil; and the kohen shall pronounce him clean.
or when the body has a burn from fire on its skin, and the raw flesh of the burn becomes a bright spot, reddish-white, or white,
then the kohen shall examine it; and behold, if the hair in the bright spot has turned white, and its appearance is deeper than the skin, it is waspishness. it has broken out in the burning, and the kohen shall pronounce him unclean. it is the touch of waspishness.
but if the kohen examines it, and behold, there is no white hair in the bright spot, and it isn't deeper than the skin, but has faded, then the kohen shall isolate him seven days.
the kohen shall examine him on the seventh day. if it has spread in the skin, then the kohen shall pronounce him unclean. it is the touch of waspishness.
if the bright spot stays in its place, and hasn't spread in the skin, but is faded, it is the swelling from the burn, and the kohen shall pronounce him clean, for it is the scar from the burn.
when a man or woman has a touch on the head or on the beard,
then the kohen shall examine the touch; and behold, if its appearance is deeper than the skin, and the hair in it is yellow and thin, then the kohen shall pronounce him unclean. it is an itch. it is waspishness of the head or of the beard.
if the kohen examines the touch of itching, and behold, its appearance isn't deeper than the skin, and there is no black hair in it, then the kohen shall isolate the person infected with itching seven days.
on the seventh day the kohen shall examine the touch; and behold, if the itch hasn't spread, and there is no yellow hair in it, and the appearance of the itch isn't deeper than the skin,
then he shall be shaved, but he shall not shave the itch. then the kohen shall isolate the one who has the itch seven more days.
on the seventh day, the kohen shall examine the itch; and behold, if the itch hasn't spread in the skin, and its appearance isn't deeper than the skin, then the kohen shall pronounce him clean. he shall wash his clothes and be clean.
but if the itch spreads in the skin after his cleansing,
then the kohen shall examine him; and behold, if the itch has spread in the skin, the kohen shall not look for the yellow hair; he is unclean.
but if in his eyes the itch is arrested and black hair has grown in it, then the itch is healed. he is clean. the kohen shall pronounce him clean.
when a man or a woman has bright spots in the skin of the body, even white bright spots,
then the kohen shall examine them. behold, if the bright spots on the skin of their body are a dull white, it is a harmless rash. it has broken out in the skin. he is clean.
if a man's hair has fallen from his head, he is bald. he is clean.
if his hair has fallen off from the front part of his head, he is forehead bald. he is clean.
but if a reddish-white touch is in the bald head or the bald forehead, it is waspishness breaking out in his bald head or his bald forehead.
then the kohen shall examine him. behold, if the swelling of the touch is reddish-white in his bald head, or in his bald forehead, like the appearance of waspishness in the skin of the body,
he is a waspish man. he is unclean. the kohen shall surely pronounce him unclean. his touch is on his head.
the waspish in whom the touch is shall wear torn clothes, and the hair of his head shall hang loose. he shall cover his upper lip, and shall cry, ‘unclean. unclean.'
all the days in which the touch is in him he shall be unclean. he is unclean. he shall dwell alone. his dwelling shall be outside of the camp.
the garment also that the touch of waspishness is in, whether it is a woollen garment, or a linen garment;
whether it is in warp or woof; of linen or of wool; whether in a leather, or in anything made of leather;
if the touch is greenish or reddish in the garment, or in the leather, or in the warp, or in the woof, or in anything made of leather; it is the touch of waspishness, and shall be shown to the kohen.
the kohen shall examine the touch, and isolate the touch seven days.
he shall examine the touch on the seventh day. if the touch has spread in the garment, either in the warp, or in the woof, or in the skin, whatever use the skin is used for, the touch is a destructive mildew. it is unclean.
he shall burn the garment, whether the warp or the woof, in wool or in linen, or anything of leather, in which the touch is, for it is a destructive mildew. it shall be burnt in the fire.
if the kohen examines it, and behold, the touch hasn't spread in the garment, either in the warp, or in the woof, or in anything of skin;
then the kohen shall mitzvah that they wash the thing that the touch is in, and he shall isolate it seven more days.
then the kohen shall examine it, after the touch is washed; and behold, if the touch hasn't changed its colour, and the touch hasn't spread, it is unclean; you shall burn it in the fire. it is a mildewed spot, whether the bareness is inside or outside.
if the kohen looks, and behold, the touch has faded after it is washed, then he shall tear it out of the garment, or out of the skin, or out of the warp, or out of the woof;
and if it appears again in the garment, either in the warp, or in the woof, or in anything of skin, it is spreading. you shall burn what the touch is in with fire.
the garment, either the warp, or the woof, or whatever thing of skin it is, which you shall wash, if the touch has departed from them, then it shall be washed the second time, and it will be clean.
this is the torah of the touch of mildew in a garment of wool or linen, either in the warp, or the woof, or in anything of skin, to pronounce it clean, or to pronounce it unclean.
14
yeahoh-vowelconsonant spoke to mosheh, saying,
this shall be the torah of the waspish in the day of his cleansing: he shall be let come to the kohen,
and the kohen shall go out of the camp. the kohen shall examine him. behold, if the touch of waspishness is healed in the waspish,
then the kohen shall mitzvah them to take for him who is to be cleansed two living clean birds, cedar wood, scarlet, and hyssop.
the kohen shall mitzvah them to kill one of the birds in an earthen vessel over running water.
as for the living bird, he shall take it, the cedar wood, the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water.
he shall sprinkle on him who is to be cleansed from the waspishness seven times, and shall pronounce him clean, and shall send the living bird into the open field.
he who is to be cleansed shall wash his clothes, and shave off all his hair, and bathe himself in water; and he shall be clean. after that he shall come into the camp, but shall dwell outside his tent seven days.
it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows. he shall shave off all his hair. he shall wash his clothes, and he shall bathe his body in water. then he shall be clean.
on the eighth day he shall take two male lambs without defect, one ewe lamb a year old without defect, three tenths of an efah of fine flour for a rester, mixed with oil, and one log of oil.
the kohen who cleanses him shall set the man who is to be cleansed, and those things, before yeahoh-vowelconsonant, at the door of the tent of time.
the kohen shall take one of the male lambs, and near him in for a blamer, with the log of oil, and wave them for a waver before yeahoh-vowelconsonant.
he shall kill the male lamb in the place where they kill the misser and the onup, in the place of the dedicated; for as the misser is the kohen's, so is the blamer. it is most dedicated.
the kohen shall take some of the blood of the blamer, and the kohen shall put it on the tip of the right ear of him who is to be cleansed, and on the thumb of his right hand, and on the big toe of his right foot.
the kohen shall take some of the log of oil, and pour it into the palm of his own left hand.
the kohen shall dip his right finger in the oil that is in his left hand, and shall sprinkle some of the oil with his finger seven times before yeahoh-vowelconsonant.
the kohen shall put some of the rest of the oil that is in his hand on the tip of the right ear of him who is to be cleansed, and on the thumb of his right hand, and on the big toe of his right foot, upon the blood of the blamer.
the rest of the oil that is in the kohen's hand he shall put on the head of him who is to be cleansed, and the kohen shall make atonement for him before yeahoh-vowelconsonant.
the kohen shall do the misser, and make atonement for him who is to be cleansed because of his uncleanness. afterward he shall kill the onup;
then the kohen shall up the onup and the rester on the slaughter-place. the kohen shall make atonement for him, and he shall be clean.
if he is poor, and can't afford so much, then he shall take one male lamb for a blamer to be waved, to make atonement for him, and one tenth of an efah of fine flour mixed with oil for a rester, and a log of oil;
and two turtledoves, or two young pigeons, such as he is able to afford; and the one shall be a misser, and the other an onup.
on the eighth day he shall let them come for his cleansing to the kohen, to the door of the tent of time, before yeahoh-vowelconsonant.
the kohen shall take the lamb of the blamer, and the log of oil, and the kohen shall wave them for a waver before yeahoh-vowelconsonant.
he shall kill the lamb of the blamer. the kohen shall take some of the blood of the blamer and put it on the tip of the right ear of him who is to be cleansed, and on the thumb of his right hand, and on the big toe of his right foot.
the kohen shall pour some of the oil into the palm of his own left hand;
and the kohen shall sprinkle with his right finger some of the oil that is in his left hand seven times before yeahoh-vowelconsonant.
then the kohen shall put some of the oil that is in his hand on the tip of the right ear of him who is to be cleansed, and on the thumb of his right hand, and on the big toe of his right foot, on the place of the blood of the blamer.
the rest of the oil that is in the kohen's hand he shall put on the head of him who is to be cleansed, to make atonement for him before yeahoh-vowelconsonant.
he shall do one of the turtledoves, or of the young pigeons, which ever he is able to afford,
of the kind he is able to afford, the one for a misser, and the other for an onup, with the rester. the kohen shall make atonement for him who is to be cleansed before yeahoh-vowelconsonant.
this is the torah for him in whom is the touch of waspishness, who is not able to afford the slaughter for his cleansing.
yeahoh-vowelconsonant spoke to mosheh and to ahron, saying,
when you have come into the land of kanaan, which i give to you for a holding, and i put a spreading mildew in a house in the land of your holding,
then he who owns the house shall come and tell the kohen, saying, ‘there seems to me to be some sort of touch in the house.'
the kohen shall mitzvah that they empty the house, before the kohen goes in to examine the touch, that all that is in the house not be made unclean. afterward the kohen shall come to inspect the house.
he shall examine the touch; and behold, if the touch is in the walls of the house with hollow streaks, greenish or reddish, and it appears to be deeper than the wall,
then the kohen shall go out of the house to the door of the house, and shut up the house seven days.
the kohen shall come again on the seventh day, and look. if the touch has spread in the walls of the house,
then the kohen shall mitzvah that they take out the stones in which is the touch, and cast them into an unclean place outside of the city.
he shall let the inside of the house to be scraped all over. they shall pour out the mortar that they scraped off outside of the city into an unclean place.
they shall take other stones, and put them in the place of those stones; and he shall take other mortar, and shall plaster the house.
if the touch comes again, and breaks out in the house after he has taken out the stones, and after he has scraped the house, and after it was plastered,
then the kohen shall come in and look; and behold, if the touch has spread in the house, it is a destructive mildew in the house. it is unclean.
he shall break down the house, its stones, and its timber, and all the house's mortar. he shall carry them out of the city into an unclean place.
moreover he who goes into the house while it is shut up shall be unclean until the evening.
he who lies down in the house shall wash his clothes; and he who eats in the house shall wash his clothes.
if the kohen shall come in, and examine it, and behold, the touch hasn't spread in the house, after the house was plastered, then the kohen shall pronounce the house clean, because the touch is healed.
to cleanse the house he shall take two birds, cedar wood, scarlet, and hyssop.
he shall kill one of the birds in an earthen vessel over running water.
he shall take the cedar wood, the hyssop, the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times.
he shall cleanse the house with the blood of the bird, and with the running water, with the living bird, with the cedar wood, with the hyssop, and with the scarlet;
but he shall let the living bird go out of the city into the open field. so shall he make atonement for the house; and it shall be clean.
this is the torah for any touch of waspishness, and for an itch,
and for the destructive mildew of a garment, and for a house,
and for a swelling, and for a scab, and for a bright spot;
to teach when it is unclean, and when it is clean. this is the torah of waspishness.
15
yeahoh-vowelconsonant spoke to mosheh and to ahron, saying,
speak to the children of yisreal, and tell them, ‘when any man has a discharge from his body, because of his discharge he is unclean.
this shall be his uncleanness in his discharge: whether his body runs with his discharge, or his body has stopped from his discharge, it is his uncleanness.
‘every bed on which he who has the discharge lies shall be unclean; and everything he sits on shall be unclean.
whoever touches his bed shall wash his clothes, and bathe himself in water, and be unclean until the evening.
he who sits on anything on which the man who has the discharge sat shall wash his clothes, and bathe himself in water, and be unclean until the evening.
‘he who touches the body of him who has the discharge shall wash his clothes, and bathe himself in water, and be unclean until the evening.
‘if he who has the discharge spits on him who is clean, then he shall wash his clothes, and bathe himself in water, and be unclean until the evening.
‘whatever saddle he who has the discharge rides on shall be unclean.
whoever touches anything that was under him shall be unclean until the evening. he who carries those things shall wash his clothes, and bathe himself in water, and be unclean until the evening.
‘whomever he who has the discharge touches, without having rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the evening.
‘the earthen vessel, which he who has the discharge touches, shall be broken; and every vessel of wood shall be rinsed in water.
‘when he who has a discharge is cleansed of his discharge, then he shall count to himself seven days for his cleansing, and wash his clothes; and he shall bathe his flesh in running water, and shall be clean.
‘on the eighth day he shall take two turtledoves, or two young pigeons, and come before yeahoh-vowelconsonant to the door of the tent of time, and give them to the kohen.
the kohen shall do them, the one for a misser, and the other for an onup. the kohen shall make atonement for him before yeahoh-vowelconsonant for his discharge.
‘if any man has an emission of semen, then he shall bathe all his flesh in water, and be unclean until the evening.
every garment and every skin which the semen is on shall be washed with water, and be unclean until the evening.
if a man lies with a woman and there is an emission of semen, they shall both bathe themselves in water, and be unclean until the evening.
‘if a woman has a discharge, and her discharge in her flesh is blood, she shall be in her impurity seven days. whoever touches her shall be unclean until the evening.
‘everything that she lies on in her impurity shall be unclean. everything also that she sits on shall be unclean.
whoever touches her bed shall wash his clothes, and bathe himself in water, and be unclean until the evening.
whoever touches anything that she sits on shall wash his clothes, and bathe himself in water, and be unclean until the evening.
if it is on the bed, or on anything she settles on, when he touches it, he shall be unclean until the evening.
‘if any man lies with her, and her monthly flow is on him, he shall be unclean seven days; and every bed he lies on shall be unclean.
‘if a woman has a discharge of her blood many days not in the time of her period, or if she has a discharge beyond the time of her period, all the days of the discharge of her uncleanness shall be as in the days of her period. she is unclean.
every bed she lies on all the days of her discharge shall be to her as the bed of her period. everything she sits on shall be unclean, as the uncleanness of her period.
whoever touches these things shall be unclean, and shall wash his clothes and bathe himself in water, and be unclean until the evening.
‘but if she is cleansed of her discharge, then she shall count to herself seven days, and after that she shall be clean.
on the eighth day she shall take two turtledoves, or two young pigeons, and let them come to the kohen, to the door of the tent of time.
the kohen shall do the one for a misser, and the other for an onup; and the kohen shall make atonement for her before yeahoh-vowelconsonant for the uncleanness of her discharge.
‘thus you shall separate the children of yisreal from their uncleanness, so they will not die in their uncleanness when they defile my dwelling that is amongst them.'
this is the torah of him who has a discharge, and of him who has an emission of semen, so that he is unclean by it;
and of her who has her period, and of a man or woman who has a discharge, and of him who lies with her who is unclean.
16
yeahoh-vowelconsonant spoke to mosheh after the death of the two sons of ahron, when they came near before yeahoh-vowelconsonant, and died;
and yeahoh-vowelconsonant said to mosheh, tell ahron your brother not to come at just any time into the most dedicated place within the veil, before the atoner which is on the cabinet; lest he die; for i will appear in the cloud on the atoner.
ahron shall come into the dedicated with a young bull for a misser, and a ram for an onup.
he shall put on the dedicated linen tunic. he shall have the linen trousers on his body, and shall put on the linen sash, and he shall be clothed with the linen turban. they are the dedicated garments. he shall bathe his body in water, and put them on.
he shall take from the congregation of the children of yisreal two male goats for a misser, and one ram for an onup.
ahron shall near-in the bull of the misser, which is for himself, and make atonement for himself and for his house.
he shall take the two goats, and set them before yeahoh-vowelconsonant at the door of the tent of time.
ahron shall cast lots for the two goats: one lot for yeahoh-vowelconsonant, and the other lot for the vanish-goat.
ahron shall near-in the goat on which the lot fell for yeahoh-vowelconsonant, and do him for a misser.
but the goat on which the lot fell for the vanish-goat shall stand alive before yeahoh-vowelconsonant, to make atonement for him, to send him away as the vanish-goat into the desert.
ahron shall near-in the bull of the misser, which is for himself, and shall make atonement for himself and for his house, and shall kill the bull of the misser which is for himself.
he shall take a censer full of coals of fire from off the slaughter-place before yeahoh-vowelconsonant, and two handfuls of sweet incense beaten small, and let it come within the veil.
he shall put the incense on the fire before yeahoh-vowelconsonant, that the cloud of the incense may cover the atoner that is on the covenant, so that he will not die.
he shall take some of the blood of the bull, and sprinkle it with his finger on the atoner on the east; and before the atoner he shall sprinkle some of the blood with his finger seven times.
then he shall kill the goat of the misser that is for the people, and let his blood come within the veil, and do with his blood as he did with the blood of the bull, and sprinkle it on the atoner and before the atoner.
he shall make atonement for the dedicated place, because of the uncleanness of the children of yisreal, and because of their missteps, even all their misses; and so he shall do for the tent of time that dwells with them in the middle of their uncleanness.
no one shall be in the tent of time when he comes in to make atonement in the dedicated place, until he comes out, and has made atonement for himself and for his household, and for all the community of yisreal.
he shall go out to the slaughter-place that is before yeahoh-vowelconsonant and make atonement for it, and shall take some of the bull's blood, and some of the goat's blood, and put it around on the horns of the slaughter-place.
he shall sprinkle some of the blood on it with his finger seven times, and cleanse it, and make it dedicated from the uncleanness of the children of yisreal.
when he has finished atoning for the dedicated place, the tent of time, and the slaughter-place, he shall near-in the live goat.
ahron shall lay both his hands on the head of the live goat, and confess over him all the distortions of the children of yisreal, and all their missteps, even all their misses; and he shall put them on the head of the goat, and shall send him away into the desert by the hand of a man who is ready.
the goat shall carry all their distortions on himself to a cut-off land, and he shall release the goat in the desert.
ahron shall come into the tent of time, and shall take off the linen garments which he put on when he went into the dedicated place, and shall leave them there.
then he shall bathe himself in water in a dedicated place, put on his garments, and come out and up his onup and the onup of the people, and make atonement for himself and for the people.
the fat of the misser he shall burn on the slaughter-place.
he who lets the goat go as the vanish-goat shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.
the bull for the misser, and the goat for the misser, whose blood was let come to make atonement in the dedicated place, shall be carried outside the camp; and they shall burn their skins, their flesh, and their dung with fire.
he who burns them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.
it shall be a world statute to you: in the seventh month, on the tenth day of the month, you shall afflict your selves, and shall do no kind of work, whether native-born or a stranger who lives as a foreigner amongst you;
for on this day shall atonement be made for you, to cleanse you. you shall be clean from all your misses before yeahoh-vowelconsonant.
it is a shabbat of settling to you, and you shall humble your selves. it is a world statute.
the kohen, who is sink-swimmed and whose hand is filled to kohen in his father's place, shall make the atonement, and shall put on the linen garments, even the dedicated garments.
then he shall make atonement for the dedicated dedicated; and he shall make atonement for the tent of time and for the slaughter-place; and he shall make atonement for the kohens and for all the people of the community.
this shall be a world statute for you, to make atonement for the children of yisreal once in the year because of all their misses. it was done as yeahoh-vowelconsonant mitzva'ed mosheh.
17
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to ahron, and to his sons, and to all the children of yisreal, and say to them, ‘this is the thing which yeahoh-vowelconsonant has mitzva'ed:
whatever man there is of the house of yisreal who kills a bull, or lamb, or goat in the camp, or who kills it outside the camp,
and hasn't let it come to the door of the tent of time to near it in as a near-in to yeahoh-vowelconsonant before yeahoh-vowelconsonant's dwelling: blood shall be imputed to that man. he has shed blood. that man shall be cut off from amongst his people.
this is to the end that the children of yisreal may let their slaughters come, which they slaughter in the open field, that they may let them come to yeahoh-vowelconsonant, to the door of the tent of time, to the kohen, and slaughter them for slaughters of completers to yeahoh-vowelconsonant.
the kohen shall sprinkle the blood on yeahoh-vowelconsonant's slaughter-place at the door of the tent of time, and burn the fat for a pleasant aroma to yeahoh-vowelconsonant.
they shall no more slaughter their slaughters to the goat idols, with which they are promiscuous. this shall be a world statute to them throughout their generations.'
you shall say to them, ‘any man there is of the house of yisreal, or of the strangers who live as foreigners amongst them, who ups an onup or slaughter,
and doesn't let it come to the door of the tent of time to slaughter it to yeahoh-vowelconsonant, that man shall be cut off from his people.
‘any man of the house of yisreal, or of the strangers who live as foreigners amongst them, who eats any kind of blood, i will set my face against that person who eats blood, and will cut him off from amongst his people.
for the self of the flesh is in the blood. i have given it to you on the slaughter-place to make atonement for your selves; for it is the blood that makes atonement as self.
therefore i have said to the children of yisreal, no person amongst you may eat blood, nor may any stranger who lives as a foreigner amongst you eat blood.
‘whatever man there is of the children of yisreal, or of the strangers who live as foreigners amongst them, who takes in hunting any animal or bird that may be eaten, he shall pour out its blood, and cover it with dust.
for as to the self of all flesh, its blood is in its self. therefore i said to the children of yisreal, you shall not eat the blood of any kind of flesh; for the self of all flesh is its blood. whoever eats it shall be cut off.
‘every person that eats what dies of itself, or that which is torn by animals, whether he is native-born or a foreigner, shall wash his clothes, and bathe himself in water, and be unclean until the evening. then he shall be clean.
but if he doesn't wash them, or bathe his flesh, then he shall bear his distortion.'
18
yeahoh-vowelconsonant said to mosheh,
speak to the children of yisreal, and say to them, ‘i am yeahoh-vowelconsonant your theory.
you shall not do as they do in the land of egypt, where you settled. you shall not do as they do in the land of kanaan, where i am letting you come. you shall not follow their statutes.
you shall do my ordinances. you shall keep my statutes and walk in them. i am yeahoh-vowelconsonant your theory.
you shall therefore keep my statutes and my ordinances, which if a man does, he shall live in them. i am yeahoh-vowelconsonant.
‘none of you shall approach any close relatives, to uncover their nakedness: i am yeahoh-vowelconsonant.
‘you shall not uncover the nakedness of your father, nor the nakedness of your mother: she is your mother. you shall not uncover her nakedness.
‘you shall not uncover the nakedness of your father's wife. it is your father's nakedness.
‘you shall not uncover the nakedness of your sister, the daughter of your father, or the daughter of your mother, whether born at home or born abroad.
‘you shall not uncover the nakedness of your son's daughter, or of your daughter's daughter, even their nakedness; for theirs is your own nakedness.
‘you shall not uncover the nakedness of your father's wife's daughter, conceived by your father, since she is your sister.
‘you shall not uncover the nakedness of your father's sister. she is your father's near kinswoman.
‘you shall not uncover the nakedness of your mother's sister, for she is your mother's near kinswoman.
‘you shall not uncover the nakedness of your father's brother. you shall not approach his wife. she is your aunt.
‘you shall not uncover the nakedness of your daughter-in-law. she is your son's wife. you shall not uncover her nakedness.
‘you shall not uncover the nakedness of your brother's wife. it is your brother's nakedness.
‘you shall not uncover the nakedness of a woman and her daughter. you shall not take her son's daughter, or her daughter's daughter, to uncover her nakedness. they are near kinswomen. it is wickedness.
‘you shall not take a wife in addition to her sister, to be a rival, to uncover her nakedness, while her sister is still alive.
‘you shall not approach a woman to uncover her nakedness, as long as she is impure by her uncleanness.
‘you shall not lie carnally with your neighbour's wife, and defile yourself with her.
‘you shall not give any of your children as a slaughter to molekh. you shall not void the name of your theory. i am yeahoh-vowelconsonant.
‘you shall not lie with a man as with a woman. that is detestable.
‘you shall not lie with any animal to defile yourself with it. no woman may give herself to an animal, to lie down with it: it is a perversion.
‘don't defile yourselves in any of these things; for in all these the nations which i am casting out before you were defiled.
the land was defiled. therefore i punished its distortion, and the land vomited out her inhabitants.
you therefore shall keep my statutes and my ordinances, and shall not do any of these abominations; neither the native-born, nor the stranger who lives as a foreigner amongst you
(for the men of the land that were before you had done all these abominations, and the land became defiled),
that the land not vomit you out also, when you defile it, as it vomited out the nation that was before you.
‘for whoever shall do any of these abominations, even the persons that do them shall be cut off from amongst their people.
therefore you shall keep my requirements, that you do not practise any of these abominable customs which were practised before you, and that you do not defile yourselves with them. i am yeahoh-vowelconsonant your theory.'
19
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to all the congregation of the children of yisreal, and tell them, ‘you shall be dedicated; for i, yeahoh-vowelconsonant your theory, am dedicated.
‘each one of you shall respect his mother and his father. you shall keep my shabbats. i am yeahoh-vowelconsonant your theory.
‘don't turn to idols, nor make molten theories for yourselves. i am yeahoh-vowelconsonant your theory.
‘when you slaughter a slaughter of completers to yeahoh-vowelconsonant, you shall slaughter it so that you may be accepted.
it shall be eaten the same day you slaughter it, and on the next day. if anything remains until the third day, it shall be burnt with fire.
if it is eaten at all on the third day, it is an abomination. it will not be accepted;
but everyone who eats it shall bear his distortion, because he has voided the dedicated thing of yeahoh-vowelconsonant, and that person shall be cut off from his people.
‘when you reap the harvest of your land, you shall not wholly reap the corners of your field, neither shall you gather the gleanings of your harvest.
you shall not glean your vineyard, neither shall you gather the fallen grapes of your vineyard. you shall leave them for the poor and for the foreigner. i am yeahoh-vowelconsonant your theory.
‘you shall not steal. ‘you shall not lie. ‘you shall not deceive one another.
‘you shall not swear by my name falsely, and void the name of your theory. i am yeahoh-vowelconsonant.
‘you shall not oppress your neighbour, nor rob him. ‘the wages of a hired servant shall not remain with you all night until the morning.
‘you shall not curse the deaf, nor put a stumbling block before the blind; but you shall respect your theory. i am yeahoh-vowelconsonant.
‘you shall do no injustice in judgement. you shall not be partial to the poor, nor show favouritism to the great; but you shall judge your neighbour in being right.
‘you shall not go around as a slanderer amongst your people. ‘you shall not endanger the life of your neighbour. i am yeahoh-vowelconsonant.
‘you shall not hate your brother in your heart. you shall surely rebuke your neighbour, and not bear miss because of him.
‘you shall not take vengeance, nor bear any grudge against the children of your people; but you shall love your neighbour as yourself. i am yeahoh-vowelconsonant.
‘you shall keep my statutes. ‘you shall not cross-breed different kinds of animals. ‘you shall not sow your field with two kinds of seed; ‘don't wear a garment made of two kinds of material.
‘if a man lies carnally with a woman who is a servant girl, pledged to be married to another man, and not ransomed or given her freedom; they shall be punished. they shall not be put to death, because she was not free.
he shall let his blamer come to yeahoh-vowelconsonant, to the door of the tent of time, even a ram for a blamer.
the kohen shall make atonement for him with the ram of the blamer before yeahoh-vowelconsonant for his miss which he has committed; and the miss which he has committed shall be forgiven him.
‘when you come into the land, and have planted all kinds of trees for food, then you shall count their fruit as forbidden. for three years it shall be forbidden to you. it shall not be eaten.
but in the fourth year all its fruit shall be dedicated, for giving praise to yeahoh-vowelconsonant.
in the fifth year you shall eat its fruit, that it may yield its increase to you. i am yeahoh-vowelconsonant your theory.
‘you shall not eat any meat with the blood still in it. you shall not use enchantments, nor practise sorcery.
‘you shall not cut the hair on the sides of your head or clip off the edge of your beard.
‘you shall not make any cuttings in your flesh for the dead, nor tattoo any marks on you. i am yeahoh-vowelconsonant.
‘don't void your daughter, to make her a prostitute; lest the land fall to promiscuity, and the land become full of wickedness.
‘you shall keep my shabbats, and reverence my dedicated; i am yeahoh-vowelconsonant.
‘don't turn to those who are mediums, nor to the wizards. don't seek them out, to be defiled by them. i am yeahoh-vowelconsonant your theory.
‘you shall rise up before the grey head and honour the face of the elderly; and you shall respect your theory. i am yeahoh-vowelconsonant.
‘if a stranger lives as a foreigner with you in your land, you shall not do him wrong.
the stranger who lives as a foreigner with you shall be to you as the native-born amongst you, and you shall love him as yourself; for you lived as foreigners in the land of egypt. i am yeahoh-vowelconsonant your theory.
‘you shall do no not being right in judgement, in measures of length, of weight, or of quantity.
you shall have just balances, just weights, a just efah, and a just hin. i am yeahoh-vowelconsonant your theory, who let you emerge from the land of egypt.
‘you shall observe all my statutes and all my ordinances, and do them. i am yeahoh-vowelconsonant.'
20
yeahoh-vowelconsonant spoke to mosheh, saying,
moreover, you shall tell the children of yisreal, ‘anyone of the children of yisreal, or of the strangers who live as foreigners in yisreal, who gives any of his seed to molekh shall surely be put to death. the people of the land shall stone that person with stones.
i also will set my face against that person, and will cut him off from amongst his people, because he has given of his seed to molekh, to defile my dedicated, and to void my dedicated name.
if the people of the land all hide their eyes from that person when he gives of his seed to molekh, and don't put him to death,
then i will set my face against that man and against his family, and will cut him off, and all who are promiscuous after him to be promiscuous with molekh, from amongst their people.
‘the person that turns to those who are mediums and wizards, to be promiscuous with them, i will even set my face against that person, and will cut him off from amongst his people.
‘dedicate yourselves therefore, and be dedicated; for i am yeahoh-vowelconsonant your theory.
you shall keep my statutes, and do them. i am yeahoh-vowelconsonant who dedicates you.
‘for everyone who curses his father or his mother shall surely be put to death. he has cursed his father or his mother. his blood shall be upon himself.
‘the man who commits adultery with another man's wife, even he who commits adultery with his neighbour's wife, the adulterer and the adulteress shall surely be put to death.
‘the man who lies with his father's wife has uncovered his father's nakedness. both of them shall surely be put to death. their blood shall be upon themselves.
‘if a man lies with his daughter-in-law, both of them shall surely be put to death. they have committed a perversion. their blood shall be upon themselves.
‘if a man lies with a male, as with a woman, both of them have committed an abomination. they shall surely be put to death. their blood shall be upon themselves.
‘if a man takes a wife and her mother, it is wickedness. they shall be burnt with fire, both he and they, that there may be no wickedness amongst you.
‘if a man lies with an animal, he shall surely be put to death; and you shall kill the animal.
‘if a woman approaches any animal and lies with it, you shall kill the woman and the animal. they shall surely be put to death. their blood shall be upon them.
‘if a man takes his sister—his father's daughter, or his mother's daughter—and sees her nakedness, and she sees his nakedness, it is a shameful thing. they shall be cut off in the sight of the children of their people. he has uncovered his sister's nakedness. he shall bear his distortion.
‘if a man lies with a woman having her monthly period, and uncovers her nakedness, he has made her fountain naked, and she has uncovered the fountain of her blood. both of them shall be cut off from amongst their people.
‘you shall not uncover the nakedness of your mother's sister, nor of your father's sister, for he has made his close relative naked. they shall bear their distortion.
if a man lies with his uncle's wife, he has uncovered his uncle's nakedness. they shall bear their miss. they shall die childless.
‘if a man takes his brother's wife, it is an impurity. he has uncovered his brother's nakedness. they shall be childless.
‘you shall therefore keep all my statutes and all my ordinances, and do them, that the land where i am letting you come to settle may not vomit you out.
you shall not walk in the customs of the nation which i am casting out before you; for they did all these things, and therefore i abhorred them.
but i have said to you, you shall inherit their land, and i will give it to you to inherit it, a land oozing with milk and honey. i am yeahoh-vowelconsonant your theory, who has differentiated you from the peoples.
‘you shall therefore differentiate between the clean animal and the unclean, and between the unclean fowl and the clean. you shall not make yourselves abominable by animal, or by bird, or by anything with which the ground teems, which i have differentiated from you as unclean for you.
you shall be dedicated to me, for i, yeahoh-vowelconsonant, am dedicated, and have differentiated you from the peoples, that you should be mine.
‘a man or a woman that is a medium or is a wizard shall surely be put to death. they shall be stoned with stones. their blood shall be upon themselves.'
21
yeahoh-vowelconsonant said to mosheh, speak to the kohens, the sons of ahron, and say to them, ‘a kohen shall not defile himself for the dead amongst his people,
except for his relatives that are near to him: for his mother, for his father, for his son, for his daughter, for his brother,
and for his virgin sister who is near to him, who has had no husband; for her he may defile himself.
he shall not defile himself, being a chief man amongst his people, to void himself.
‘they shall not shave their heads or shave off the corners of their beards or make any cuttings in their flesh.
they shall be dedicated to their theory, and not void the name of their theory, for they near-in the fieries of yeahoh-vowelconsonant, the bread of their theory. therefore they shall be dedicated.
‘they shall not marry a woman who is a prostitute, or void. a kohen shall not marry a woman divorced from her husband; for he is dedicated to his theory.
therefore you shall dedicate him, for he nears-in the bread of your theory. he shall be dedicated to you, for i yeahoh-vowelconsonant, who dedicate you, am dedicated.
‘the daughter of any kohen, if she voids herself by being promiscuous, she voids her father. she shall be burnt with fire.
‘he who is the high kohen amongst his brothers, upon whose head the sink-swimming oil is poured, and whose hand is filled to put on the garments, shall not let the hair of his head hang loose, or tear his clothes.
he must not come to any dead body, or defile himself for his father or for his mother.
he shall not go out of the dedicated, nor void the dedicated of his theory; for the crown of the sink-swimming oil of his theory is upon him. i am yeahoh-vowelconsonant.
‘he shall take a wife in her virginity.
he shall not marry a widow, or one divorced, or a woman who has been defiled, or a prostitute. he shall take a virgin of his own people as a wife.
he shall not void his seed amongst his people, for i am yeahoh-vowelconsonant who dedicates him.'
yeahoh-vowelconsonant spoke to mosheh, saying,
say to ahron, ‘none of your seed throughout their generations who has a defect may approach to near-in the bread of his theory.
for whatever man he is that has a defect, he shall not draw near: a blind man, or a lame, or he who has a flat nose, or any deformity,
or a man who has an injured foot, or an injured hand,
or hunchbacked, or a dwarf, or one who has a defect in his eye, or an itching disease, or scabs, or who has damaged testicles.
no man of the seed of ahron the kohen who has a defect shall come near to near-in the fieries of yeahoh-vowelconsonant. since he has a defect, he shall not come near to near-in the bread of his theory.
he shall eat the bread of his theory, both of the most dedicated, and of the dedicated.
he shall not come near to the veil, nor come near to the slaughter-place, because he has a defect; that he may not void my dedicateds, for i am yeahoh-vowelconsonant who dedicates them.'
so mosheh spoke to ahron, and to his sons, and to all the children of yisreal.
22
yeahoh-vowelconsonant spoke to mosheh, saying,
tell ahron and his sons to separate themselves from the dedicated things of the children of yisreal, which they make dedicated to me, and that they not void my dedicated name. i am yeahoh-vowelconsonant.
tell them, ‘if anyone of all your seed throughout your generations approaches the dedicated things which the children of yisreal make dedicated to yeahoh-vowelconsonant, having his uncleanness on him, that person shall be cut off from before me. i am yeahoh-vowelconsonant.
‘whoever of the seed of ahron is a waspish or has a discharge shall not eat of the dedicated things until he is clean. whoever touches anything that is unclean by the dead, or a man who has a seminal emission,
or whoever touches any teeming thing by which he may be made unclean, or a man from whom he may become unclean, whatever uncleanness he has—
the person that touches any such shall be unclean until the evening, and shall not eat of the dedicated things unless he bathes his body in water.
when the sun is down, he shall be clean; and afterward he shall eat of the dedicated things, because it is his bread.
he shall not eat that which dies of itself or is torn by animals, defiling himself by it. i am yeahoh-vowelconsonant.
‘they shall therefore keep my keeping, lest they bear miss for it and die in it, if they void it. i am yeahoh-vowelconsonant who dedicates them.
‘no stranger shall eat of the dedicated thing: a foreigner living with the kohens, or a hired servant, shall not eat of the dedicated thing.
but if a kohen buys someone, purchased by his money, he shall eat of it; and those who are born in his house shall eat of his bread.
if a kohen's daughter is married to an outsider, she shall not eat of the higher of the dedicated things.
but if a kohen's daughter is a widow, or divorced, and has no child, and has returned to her father's house as in her youth, she may eat of her father's bread; but no stranger shall eat any of it.
‘if a man eats something dedicated unwittingly, then he shall add the fifth part of its value to it, and shall give the dedicated thing to the kohen.
the kohens shall not void the dedicated things of the children of yisreal, which they high to yeahoh-vowelconsonant,
and so let them bear the distortion that brings guilt when they eat their dedicated things; for i am yeahoh-vowelconsonant who dedicates them.'
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to ahron, and to his sons, and to all the children of yisreal, and say to them, ‘whoever is of the house of yisreal, or of the foreigners in yisreal, who nears-in his near-in, whether it is any of their vows or any of their contributions, which they near-in to yeahoh-vowelconsonant for an onup:
that you may be accepted, a male without defect, of the bulls, of the sheep, or of the goats.
but you shall not near-in whatever has a defect, for it shall not be acceptable for you.
whoever nears-in a slaughter of completers to yeahoh-vowelconsonant to accomplish a vow, or for a contribution of the herd or of the flock, it shall be perfect to be accepted. it shall have no defect.
you shall not near-in what is blind, is injured, is maimed, has a wart, is festering, or has a running sore to yeahoh-vowelconsonant, nor give a fiery of them on the slaughter-place to yeahoh-vowelconsonant.
either a bull or a lamb that has any deformity or lacking in his parts, that you may do it for a contribution; but for a vow it shall not be accepted.
you must not near-in to yeahoh-vowelconsonant that which has its testicles bruised, crushed, broken, or cut. you must not do this in your land.
you must not neari-in any of these as the bread of your theory from the hand of a foreigner, because their corruption is in them. there is a defect in them. they shall not be accepted for you.'
yeahoh-vowelconsonant spoke to mosheh, saying,
when a bull, a sheep, or a goat is born, it shall remain seven days with its mother. from the eighth day on it shall be accepted for a fiery near-in to yeahoh-vowelconsonant.
whether it is a cow or ewe, you shall not kill it and its young both in one day.
when you slaughter a slaughter of thanks to yeahoh-vowelconsonant, you shall slaughter it so that you may be accepted.
it shall be eaten on the same day; you shall leave none of it until the morning. i am yeahoh-vowelconsonant.
therefore you shall keep my mitzvahs, and do them. i am yeahoh-vowelconsonant.
you shall not void my dedicated name, but i will be made dedicated amongst the children of yisreal. i am yeahoh-vowelconsonant who makes you dedicated,
who let you emerge from the land of egypt, to be your theory. i am yeahoh-vowelconsonant.
23
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to the children of yisreal, and tell them, ‘the set feasts of yeahoh-vowelconsonant, which you shall proclaim to be dedicated convocations, even these are my set feasts.
‘six days shall work be done, but on the seventh day is a shabbat of settling, a dedicated convocation; you shall do no kind of work. it is a shabbat to yeahoh-vowelconsonant in all your settlements.
‘these are the set feasts of yeahoh-vowelconsonant, even dedicated convocations, which you shall proclaim in their appointed season.
in the first month, on the fourteenth day of the month in the evening, is yeahoh-vowelconsonant's stop-skip.
on the fifteenth day of the same month is the feast of unleavened bread to yeahoh-vowelconsonant. seven days you shall eat unleavened bread.
in the first day you shall have a dedicated convocation. you shall do no regular work.
but you shall near-in a fiery to yeahoh-vowelconsonant seven days. in the seventh day is a dedicated convocation. you shall do no regular work.'
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to the children of yisreal, and tell them, ‘when you have come into the land which i give to you, and shall reap her harvest, then you shall let the sheaf of the first fruits of your harvest come to the kohen.
he shall wave the sheaf before yeahoh-vowelconsonant, to be accepted for you. on the next day after the shabbat the kohen shall wave it.
on the day when you wave the sheaf, you shall do a male lamb without defect a year old for an onup to yeahoh-vowelconsonant.
the rester with it shall be two tenths of an efah of fine flour mixed with oil, a fiery to yeahoh-vowelconsonant for a pleasant aroma; and the pourer with it shall be of wine, the fourth part of a hin.
you must not eat bread, or roasted grain, or fresh grain, until this same day, until you have let the near-in of your theory come. this is a world statute throughout your generations in all your settlements.
‘you shall count from the next day after the shabbat, from the day that you let the sheaf of the waver come: seven shabbats shall be completed.
the next day after the seventh shabbat you shall count fifty days; and you shall near-in a new rester to yeahoh-vowelconsonant.
you shall let come out of your settlements two loaves of bread for a waver made of two tenths of an efah of fine flour. they shall be baked with yeast, for first fruits to yeahoh-vowelconsonant.
you shall near-in with the bread seven lambs without defect a year old, one young bull, and two rams. they shall be an onup to yeahoh-vowelconsonant, with their rester and their pourers, even a fiery, of a sweet aroma to yeahoh-vowelconsonant.
you shall do one male goat for a misser, and two male lambs a year old for a slaughter of completers.
the kohen shall wave them with the bread of the first fruits for a waver before yeahoh-vowelconsonant, with the two lambs. they shall be dedicated to yeahoh-vowelconsonant for the kohen.
you shall make proclamation on the same day that there shall be a dedicated convocation to you. you shall do no regular work. this is a world statute in all your settlements throughout your generations.
‘when you reap the harvest of your land, you must not wholly reap into the corners of your field. you must not gather the gleanings of your harvest. you must leave them for the poor and for the foreigner. i am yeahoh-vowelconsonant your theory.'
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to the children of yisreal, saying, ‘in the seventh month, on the first day of the month, there shall be a settling for you, a remembering of blowing of trumpets, a dedicated convocation.
you shall do no regular work. you shall near-in a fiery to yeahoh-vowelconsonant.'
yeahoh-vowelconsonant spoke to mosheh, saying,
however on the tenth day of this seventh month is the day of atonement. it shall be a dedicated convocation to you. you shall afflict yourselves and you shall near-in a fiery to yeahoh-vowelconsonant.
you shall do no kind of work in that same day, for it is a day of atonement, to make atonement for you before yeahoh-vowelconsonant your theory.
for whoever it is who shall not deny himself in that same day shall be cut off from his people.
whoever does any kind of work in that same day, i will let that person be lost from amongst his people.
you shall do no kind of work: it is a world statute throughout your generations in all your settlements.
it shall be a shabbat of settling for you, and you shall deny yourselves. in the ninth day of the month at evening, from evening to evening, you shall settle your shabbat.
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to the children of yisreal, and say, ‘on the fifteenth day of this seventh month is the feast of booths for seven days to yeahoh-vowelconsonant.
on the first day shall be a dedicated convocation. you shall do no regular work.
seven days you shall near-in a fiery to yeahoh-vowelconsonant. on the eighth day shall be a dedicated convocation to you. you shall near-in a fiery to yeahoh-vowelconsonant. it is a solemn community; you shall do no regular work.
‘these are the appointed feasts of yeahoh-vowelconsonant which you shall proclaim to be dedicated convocations, to near-in a fiery to yeahoh-vowelconsonant, an onup, a rester, a slaughter, and pourers, each on its own day—
in addition to the shabbats of yeahoh-vowelconsonant, and in addition to your gifts, and in addition to all your vows, and in addition to all your contributions, which you give to yeahoh-vowelconsonant.
‘so on the fifteenth day of the seventh month, when you have gathered in the fruits of the land, you shall keep the feast of yeahoh-vowelconsonant seven days. on the first day shall be a settling, and on the eighth day shall be a settling.
you shall take on the first day the fruit of majestic trees, branches of palm trees, and boughs of thick trees, and willows of the brook; and you shall rejoice before yeahoh-vowelconsonant your theory seven days.
you shall keep it as a feast to yeahoh-vowelconsonant seven days in the year. it is a world statute throughout your generations. you shall keep it in the seventh month.
you shall dwell in temporary shelters for seven days. all who are native-born in yisreal shall dwell in temporary shelters,
that your generations may know that i made the children of yisreal settle in temporary shelters when i let them emerge from the land of egypt. i am yeahoh-vowelconsonant your theory.'
so mosheh declared to the children of yisreal the appointed feasts of yeahoh-vowelconsonant.
24
yeahoh-vowelconsonant spoke to mosheh, saying,
mitzvah the children of yisreal, that they take to you pure olive oil beaten for the light, to let a lamp burn continually.
outside of the veil of the testimony, in the tent of time, ahron shall keep it in order from evening to morning before yeahoh-vowelconsonant continually. it shall be a world statute throughout your generations.
he shall keep in order the lamps on the pure gold lamp stand before yeahoh-vowelconsonant continually.
you shall take fine flour, and bake twelve cakes of it: two tenths of an efah shall be in one cake.
you shall set them in two rows, six on a row, on the pure gold table before yeahoh-vowelconsonant.
you shall put pure frankincense on each row, that it may be to the bread for a remembering, even a fiery to yeahoh-vowelconsonant.
every shabbat day he shall set it in order before yeahoh-vowelconsonant continually. it is a world covenant on the behalf of the children of yisreal.
it shall be for ahron and his sons. they shall eat it in a dedicated place; for it is most dedicated to him of the fieries of yeahoh-vowelconsonant by a world statute.
the son of a yisreali woman, whose father was an egyptian, went out amongst the children of yisreal; and the son of the yisreali woman and a man of yisreal strove together in the camp.
the son of the yisreali woman blasphemed the name, and cursed; and they let him come to mosheh. his mother's name was shelomit, the daughter of dibri, of the branch of dan.
they put him in custody until yeahoh-vowelconsonant's mouth should be declared to them.
yeahoh-vowelconsonant spoke to mosheh, saying,
let him who cursed emerge from the camp; and let all who heard him lay their hands on his head, and let all the congregation stone him.
you shall speak to the children of yisreal, saying, ‘whoever curses his theory shall bear his miss.
he who blasphemes yeahoh-vowelconsonant's name, he shall surely be put to death. all the congregation shall certainly stone him. the foreigner as well as the native-born shall be put to death when he blasphemes the name.
‘he who strikes any man mortally shall surely be put to death.
he who strikes an animal mortally shall make it good, life for life.
if anyone injures his neighbour, it shall be done to him as he has done:
break for break, eye for eye, tooth for tooth. it shall be done to him as he has injured someone.
he who kills an animal shall make it good; and he who kills a man shall be put to death.
you shall have one kind of torah for the foreigner as well as the native-born; for i am yeahoh-vowelconsonant your theory.'
mosheh spoke to the children of yisreal; and they let him who had cursed emerge from the camp, and stoned him with stones. the children of yisreal did as yeahoh-vowelconsonant mitzva'ed mosheh.
25
yeahoh-vowelconsonant said to mosheh on mount sinai,
speak to the children of yisreal, and tell them, ‘when you come into the land which i give you, then the land shall settle a shabbat to yeahoh-vowelconsonant.
you shall sow your field six years, and you shall prune your vineyard six years, and gather in its fruits;
but in the seventh year there shall be a shabbat of settling for the land, a shabbat to yeahoh-vowelconsonant. you shall not sow your field or prune your vineyard.
what grows of itself in your harvest you shall not reap, and you shall not gather the grapes of your undressed vine. it shall be a year of settling for the land.
the shabbat of the land shall be for food for you; for yourself, for your worker, for your maid, for your hired servant, and for your stranger, who lives as a foreigner with you.
for your livestock also, and for the animals that are in your land, shall all its increase be for food.
‘you shall count off seven shabbats of years, seven times seven years; and there shall be to you the days of seven shabbats of years, even forty-nine years.
then you shall sound the loud trumpet on the tenth day of the seventh month. on the day of atonement you shall sound the trumpet throughout all your land.
you shall make the fiftieth year dedicated, and proclaim liberty throughout the land to all its inhabitants. it shall be a jubilee to you; and each of you shall return to his own holding, and each of you shall return to his family.
that fiftieth year shall be a jubilee to you. in it you shall not sow, neither reap that which grows of itself, nor gather from the undressed vines.
for it is a jubilee; it shall be dedicated to you. you shall eat of its increase out of the field.
‘in this year of jubilee each of you shall return to his property.
‘if you sell anything to your neighbour, or buy from your neighbour, you shall not wrong one another.
according to the number of years after the jubilee you shall buy from your neighbour. according to the number of years of the crops he shall sell to you.
according to the length of the years you shall increase its price, and according to the shortness of the years you shall diminish its price; for he is selling the number of the crops to you.
you shall not wrong one another, but you shall respect your theory; for i am yeahoh-vowelconsonant your theory.
‘therefore you shall do my statutes, and keep my ordinances and do them; and you shall settle in the land in safety.
the land shall yield its fruit, and you shall eat your fill, and settle therein in safety.
if you said, what shall we eat the seventh year? behold, we shall not sow, nor gather in our increase;
then i will mitzvah my blessing on you in the sixth year, and it shall bear fruit for the three years.
you shall sow the eighth year, and eat of the fruits from the old store until the ninth year. until its fruits come in, you shall eat the old store.
‘the land shall not be sold in perpetuity, for the land is mine; for you are strangers and live as foreigners with me.
in all the land of your holding you shall grant a redemption for the land.
‘if your brother becomes poor, and sells some of his holdings, then his kinsman who is next to him shall come, and redeem that which his brother has sold.
if a man has no one to redeem it, and he becomes prosperous and finds sufficient means to redeem it,
then let him reckon the years since its sale, and restore the surplus to the man to whom he sold it; and he shall return to his property.
but if he isn't able to get it back for himself, then what he has sold shall remain in the hand of him who has bought it until the year of jubilee. in the jubilee it shall be released, and he shall return to his property.
‘if a man sells a dwelling house in a walled city, then he may redeem it within a whole year after it has been sold. for a full year he shall have the right of redemption.
if it isn't redeemed within the space of a full year, then the house that is in the walled city shall be made sure in perpetuity to him who bought it, throughout his generations. it shall not be released in the jubilee.
but the houses of the villages which have no wall around them shall be accounted for with the fields of the country: they may be redeemed, and they shall be released in the jubilee.
‘nevertheless, in the cities of the levis, the levis may redeem the houses in the cities of their holding at any time.
the levis may redeem the house that was sold, and the city of his holding, and it shall be released in the jubilee; for the houses of the cities of the levis are their holding amongst the children of yisreal.
but the field of the pasture lands of their cities may not be sold, for it is their world holding.
‘if your brother has become poor, and his hand can't support himself amongst you, then you shall uphold him. he shall live with you like an alien and a temporary resident.
take no interest from him or profit; but respect your theory, that your brother may live amongst you.
you shall not lend him your money at interest, nor give him your food for profit.
i am yeahoh-vowelconsonant your theory, who let you emerge from the land of egypt, to give you the land of kanaan, and to be your theory.
‘if your brother has grown poor amongst you, and sells himself to you, you shall not make him to work as a worker.
as a hired servant, and as a temporary resident, he shall be with you; he shall work with you until the year of jubilee.
then he shall go out from you, he and his children with him, and shall return to his own family, and to the holding of his fathers.
for they are my workers, whom i let emerge from the land of egypt. they shall not be sold as workers.
you shall not rule over him with harshness, but shall respect your theory.
‘as for your workers and your mades, whom you may have from the nations that are around you, from them you may buy worker and maid.
moreover, of the children of the aliens who live amongst you, of them you may buy, and of their families who are with you, which they have conceived in your land; and they will be your property.
you may make them an inheritance for your children after you, to hold for an inheritance. of them you may take your workers to world, but over your brothers the children of yisreal you shall not rule, one over another, with harshness.
‘if an alien or temporary resident with you becomes rich, and your brother beside him has grown poor, and sells himself to the stranger or foreigner living amongst you, or to a member of the stranger's family,
after he is sold he may be redeemed. one of his brothers may redeem him;
or his uncle, or his uncle's son, may redeem him, or any who is a close relative to him of his family may redeem him; or if he has grown rich, he may redeem himself.
he shall reckon with him who bought him from the year that he sold himself to him to the year of jubilee. the price of his sale shall be according to the number of years; he shall be with him according to the time of a hired servant.
if there are yet many years, according to them he shall give back the price of his redemption out of the money that he was bought for.
if there remain but a few years to the year of jubilee, then he shall reckon with him; according to his years of service he shall give back the price of his redemption.
as a servant hired year by year shall he be with him. he shall not rule with harshness over him in your sight.
if he isn't redeemed by these means, then he shall be released in the year of jubilee: he and his children with him.
for to me the children of yisreal are workers; they are my workers whom i let emerge out of the land of egypt. i am yeahoh-vowelconsonant your theory.
26
‘you shall make for yourselves no idols, and you shall not raise up a sculpture or a pillar, and you shall not place any figured stone in your land, to bow down to it; for i am yeahoh-vowelconsonant your theory.
‘you shall keep my shabbats, and have reverence for my dedicated. i am yeahoh-vowelconsonant.
‘if you walk in my statutes and keep my mitzvahs, and do them,
then i will give you your rains in their season, and the land shall yield its increase, and the trees of the field shall yield their fruit.
your threshing shall continue until the vintage, and the vintage shall continue until the sowing time. you shall eat your bread to the full, and settle in your land safely.
‘i will give peace in the land, and you shall lie down, and no one will make you afraid. i will let fracture animals settle from the land, neither shall the sword go through your land.
you shall chase your enemies, and they shall fall before you by the sword.
five of you shall chase a hundred, and a hundred of you shall chase ten thousand; and your enemies shall fall before you by the sword.
‘i will have respect for you, make you fruitful, let you become many, and will establish my covenant with you.
you shall eat old supplies long kept, and you shall move out the old because of the new.
i will set my tent amongst you, and my self won't abhor you.
i will walk amongst you, and will be your theory, and you will be my people.
i am yeahoh-vowelconsonant your theory, who let you emerge from the land of egypt, that you should not be their workers. i have broken the bars of your yoke, and made you walk upright.
‘but if you will not listen to me, and will not do all these mitzvahs,
and if you shall reject my statutes, and if your self abhors my ordinances, so that you will not do all my mitzvahs, but break my covenant,
i also will do this to you: i will appoint terror over you, even consumption and fever, that shall consume the eyes, and make the self to pine away. you will sow your seed in vain, for your enemies will eat it.
i will set my face against you, and you will be struck before your enemies. those who hate you will rule over you; and you will flee when no one chases you.
‘if you in spite of these things will not listen to me, then i will chastise you seven times more for your misses.
i will break the pride of your strength, and i will make your namespaces like iron, and your soil like bronze.
your strength will be spent in vain; for your land won't yield its increase, neither will the trees of the land yield their fruit.
‘if you walk contrary to me, and won't listen to me, then i will bring seven times more hits on you according to your misses.
i will send the wild animals amongst you, which will rob you of your children, destroy your livestock, and make you few in number. your roads will become desolate.
‘if by these things you won't be turned back to me, but will walk contrary to me,
then i will also walk contrary to you; and i will strike you, even i, seven times for your misses.
i will let a sword come upon you that will execute the vengeance of the covenant. you will be gathered together within your cities, and i will send the pestilence amongst you. you will be delivered into the hand of the enemy.
when i break your staff of bread, ten women shall bake your bread in one oven, and they shall deliver your bread again by weight. you shall eat, and not be satisfied.
‘if you in spite of this won't listen to me, but walk contrary to me,
then i will walk contrary to you in wrath. i will also chastise you seven times for your misses.
you will eat the flesh of your sons, and you will eat the flesh of your daughters.
i will destroy your high places, and cut down your incense slaughter-places, and cast your dead bodies upon the bodies of your idols; and my self will abhor you.
i will lay your cities waste, and will let your dedicateds be desolate. i will not take delight in the sweet fragrance of your fragrances.
i will let the land be desolate, and your enemies who dwell in her will be astonished at it.
i will scatter you amongst the nations, and i will draw out the sword after you. your land will be a desolation, and your cities shall be a waste.
then the land will enjoy its shabbats as long as it lies desolate and you are in your enemies' land. even then the land will rest and enjoy its shabbats.
as long as she lies desolate she shall settle, even the rest which it didn't have in your shabbats when you settled on her.
‘as for those of you who are left, i will send a faintness into their hearts in the lands of their enemies. the sound of a driven leaf will chase them; and they shall flee, as one flees from the sword. they will fall when no one chases.
they will stumble over one another, as it were before the sword, when no one chases. and it won't be to you to stand before your enemies.
you will get lost amongst the nations. the land of your enemies will eat you up.
those of you who are left will pine away in their distortion in your enemies' lands; and also in the distortions of their fathers they shall pine away with them.
‘if they confess their distortion and the distortion of their fathers, in their above which they aboved in me; and also that because they walked contrary to me,
i also walked contrary to them, and let them come into the land of their enemies; if then their uncircumcised heart is humbled, and they then accept the punishment of their distortion,
then i will remember my covenant with yaqob, my covenant with yizxhaq, and also my covenant with abraham; and i will remember the land.
the land also will be left by them, and will enjoy her shabbats while she lies desolate without them; and they will accept the punishment of their distortion because they rejected my ordinances, and their self abhorred my statutes.
yet for all that, when they are in the land of their enemies, i will not reject them, neither will i abhor them, to destroy them utterly and to break my covenant with them; for i am yeahoh-vowelconsonant their theory.
but i will for their sake remember the covenant of their ancestors, whom i let emerge from the land of egypt in the sight of the nations, that i might be their theory. i am yeahoh-vowelconsonant.'
these are the statutes, ordinances, and torahs, which yeahoh-vowelconsonant made between him and the children of yisreal in mount sinai by mosheh.
27
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to the children of yisreal, and say to them, ‘when a man consecrates a person to yeahoh-vowelconsonant in a vow, according to your valuation,
your valuation of a male from twenty years old to sixty years old shall be fifty sheqels of silver, according to the sheqel of the dedicated.
if she is a female, then your valuation shall be thirty sheqels.
if the person is from five years old to twenty years old, then your valuation shall be for a male twenty sheqels, and for a female ten sheqels.
if the person is from a month old to five years old, then your valuation shall be for a male five sheqels of silver, and for a female your valuation shall be three sheqels of silver.
if the person is from sixty years old and upward; if he is a male, then your valuation shall be fifteen sheqels, and for a female ten sheqels.
but if he is poorer than your valuation, then he shall be set before the kohen, and the kohen shall assign a value to him. the kohen shall assign a value according to his ability to pay.
‘if it is an animal of which men near-in a near-in to yeahoh-vowelconsonant, all that any man gives of such to yeahoh-vowelconsonant becomes dedicated.
he shall not alter it, nor exchange it, a good for a bad, or a bad for a good. if he shall at all exchange animal for animal, then both it and that for which it is exchanged shall be dedicated.
if it is any unclean animal, of which they do not near-in as a near-in to yeahoh-vowelconsonant, then he shall set the animal before the kohen;
and the kohen shall evaluate it, whether it is good or bad. as the kohen evaluates it, so it shall be.
but if he will indeed redeem it, then he shall add the fifth part of it to its valuation.
‘when a man dedicates his house to be dedicated to yeahoh-vowelconsonant, then the kohen shall evaluate it, whether it is good or bad. as the kohen evaluates it, so it shall stand.
if he who dedicates it will redeem his house, then he shall add the fifth part of the money of your valuation to it, and it shall be his.
‘if a man dedicates to yeahoh-vowelconsonant part of the field of his holding, then your valuation shall be according to the seed for it. the sowing of a homer of barley shall be valued at fifty sheqels of silver.
if he dedicates his field from the year of jubilee, according to your valuation it shall stand.
but if he dedicates his field after the jubilee, then the kohen shall reckon to him the money according to the years that remain to the year of jubilee; and an abatement shall be made from your valuation.
if he who dedicated the field will indeed redeem it, then he shall add the fifth part of the money of your valuation to it, and it shall remain his.
if he will not redeem the field, or if he has sold the field to another man, it shall not be redeemed any more;
but the field, when it goes out in the jubilee, shall be dedicated to yeahoh-vowelconsonant, as a netted field. it shall be a holding to the kohens.
‘if he dedicates a field to yeahoh-vowelconsonant which he has bought, which is not of the field of his holding,
then the kohen shall reckon to him the worth of your valuation up to the year of jubilee; and he shall give your valuation on that day, as a dedicated thing to yeahoh-vowelconsonant.
in the year of jubilee the field shall return to him from whom it was bought, even to him to whom the holding of the land belongs.
all your valuations shall be according to the sheqel of the dedicated: twenty gerahs to the sheqel.
‘however the firstborn amongst animals, which belongs to yeahoh-vowelconsonant as a firstborn, no man may dedicate, whether an ox or a sheep. it is yeahoh-vowelconsonant's.
if it is an unclean animal, then he shall buy it back according to your valuation, and shall add to it the fifth part of it; or if it isn't redeemed, then it shall be sold according to your valuation.
‘notwithstanding, nothing netted that a man nets to yeahoh-vowelconsonant of all that he has, whether of man or animal, or of the field of his holding, shall be sold or redeemed. everything that is netted is most dedicated to yeahoh-vowelconsonant.
‘no one netted, who shall be netted from amongst men, shall be ransomed. he shall surely be put to death.
‘all the tithe of the land, whether of the seed of the land or of the fruit of the trees, is yeahoh-vowelconsonant's. it is dedicated to yeahoh-vowelconsonant.
if a man redeems anything of his tithe, he shall add a fifth part to it.
all the tithe of the herds or the flocks, whatever passes under the rod, the tenth shall be dedicated to yeahoh-vowelconsonant.
he shall not examine whether it is good or bad, neither shall he exchange it. if he exchanges it at all, then both it and that for which it is exchanged shall be dedicated. it shall not be redeemed.'
these are the mitzvahs which yeahoh-vowelconsonant mitzva'ed mosheh for the children of yisreal on mount sinai.
in the desert
1
yeahoh-vowelconsonant spoke to mosheh in the desert of sinai, in the tent of time, on the first day of the second month, in the second year after they had come out of the land of egypt, saying,
take a census of all the congregation of the children of yisreal, by their families, by their fathers' houses, according to the number of the names, every male, one by one,
from twenty years old and upward, all who are able to go out to war in yisreal. you and ahron shall count them by their divisions.
with you there shall be a man of every branch, each one head of his fathers' house.
these are the names of the men who shall stand with you: of reuben: alizur the son of shedeur.
of shimeon: shelumial the son of zuri-shadai.
of yeahudah: naxhshon the son of aminadab.
of yissakhar: netanal the son of zuar.
of cebulun: aliab the son of xhelon.
of the children of yosef: of efraim: alishama the son of amihud; of manasheh: gamalial the son of pedahzur.
of benyamin: abidan the son of gideoni.
of dan: axhiecer the son of amishadai.
of asher: pagial the son of okhran.
of gad: aliasaf the son of deual.
of naftali: axhira the son of enan.
these are those who were called of the congregation, the princes of the branches of their fathers; they were the heads of the thousands of yisreal.
mosheh and ahron took these men who are mentioned by name.
they assembled all the congregation together on the first day of the second month; and they declared their ancestry by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, one by one.
as yeahoh-vowelconsonant mitzva'ed mosheh, so he counted them in the desert of sinai.
the children of reuben, yisreal's firstborn, their generations, by their families, by their fathers' houses, according to the number of the names, one by one, every male from twenty years old and upward, all who were able to go out to war:
those who were counted of them, of the branch of reuben, were forty-six thousand and five hundred.
of the children of shimeon, their generations, by their families, by their fathers' houses, those who were counted of it, according to the number of the names, one by one, every male from twenty years old and upward, all who were able to go out to war:
those who were counted of them, of the branch of shimeon, were fifty-nine thousand and three hundred.
of the children of gad, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war:
those who were counted of them, of the branch of gad, were forty-five thousand and six hundred and fifty.
of the children of yeahudah, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war:
those who were counted of them, of the branch of yeahudah, were seventy-four thousand and six hundred.
of the children of yissakhar, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war:
those who were counted of them, of the branch of yissakhar, were fifty-four thousand and four hundred.
of the children of cebulun, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war:
those who were counted of them, of the branch of cebulun, were fifty-seven thousand and four hundred.
of the children of yosef: of the children of efraim, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war:
those who were counted of them, of the branch of efraim, were forty thousand and five hundred.
of the children of manasheh, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war:
those who were counted of them, of the branch of manasheh, were thirty-two thousand and two hundred.
of the children of benyamin, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war:
those who were counted of them, of the branch of benyamin, were thirty-five thousand and four hundred.
of the children of dan, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war:
those who were counted of them, of the branch of dan, were sixty-two thousand and seven hundred.
of the children of asher, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war:
those who were counted of them, of the branch of asher, were forty-one thousand and five hundred.
of the children of naftali, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war:
those who were counted of them, of the branch of naftali, were fifty-three thousand and four hundred.
these are those who were counted, whom mosheh and ahron counted, and the twelve men who were princes of yisreal, each one for his fathers' house.
so all those who were counted of the children of yisreal by their fathers' houses, from twenty years old and upward, all who were able to go out to war in yisreal—
all those who were counted were six hundred and three thousand and five hundred and fifty.
but the levis after the branch of their fathers were not counted amongst them.
for yeahoh-vowelconsonant spoke to mosheh, saying,
only the branch of levi you shall not count, neither shall you take a census of them amongst the children of yisreal;
but appoint the levis over the dwelling of the testimony, and over all its furnishings, and over all that belongs to it. they shall carry the dwelling and all its furnishings; and they shall take care of it, and shall encamp around it.
when the dwelling is to move, the levis shall take it down; and when the dwelling is to be set up, the levis shall set it up. the stranger who comes near shall be put to death.
the children of yisreal shall pitch their tents, every man by his own camp, and every man by his own standard, according to their divisions.
but the levis shall encamp around the dwelling of the testimony, that there may be no wrath on the congregation of the children of yisreal. the levis shall be responsible for the dwelling of the testimony.
thus the children of yisreal did. according to all that yeahoh-vowelconsonant mitzva'ed mosheh, so they did.
2
yeahoh-vowelconsonant spoke to mosheh and to ahron, saying,
the children of yisreal shall encamp every man by his own standard, with the banners of their fathers' houses. they shall encamp around the tent of time at a distance from it.
those who encamp on the east side towards the sunrise shall be of the standard of the camp of yeahudah, according to their divisions. the prince of the children of yeahudah shall be naxhshon the son of aminadab.
his division, and those who were counted of them, were seventy-four thousand and six hundred.
those who encamp next to him shall be the branch of yissakhar. the prince of the children of yissakhar shall be netanal the son of zuar.
his division, and those who were counted of it, were fifty-four thousand and four hundred.
the branch of cebulun: the prince of the children of cebulun shall be aliab the son of xhelon.
his division, and those who were counted of it, were fifty-seven thousand and four hundred.
all who were counted of the camp of yeahudah were one hundred and eighty-six thousand and four hundred, according to their divisions. they shall set out first.
on the south side shall be the standard of the camp of reuben according to their divisions. the prince of the children of reuben shall be alizur the son of shedeur.
his division, and those who were counted of it, were forty-six thousand and five hundred.
those who encamp next to him shall be the branch of shimeon. the prince of the children of shimeon shall be shelumial the son of zuri-shadai.
his division, and those who were counted of them, were fifty-nine thousand and three hundred.
the branch of gad: the prince of the children of gad shall be aliasaf the son of reual.
his division, and those who were counted of them, were forty-five thousand and six hundred and fifty.
all who were counted of the camp of reuben were one hundred and fifty-one thousand and four hundred and fifty, according to their troops. they shall set out second.
then the tent of time shall set out, with the camp of the levis in the middle of the camps. as they encamp, so shall they set out, every man in his place, by their standards.
on the west side shall be the standard of the camp of efraim according to their divisions. the prince of the children of efraim shall be alishama the son of amihud.
his division, and those who were counted of them, were forty thousand and five hundred.
next to him shall be the branch of manasheh. the prince of the children of manasheh shall be gamalial the son of pedahzur.
his division, and those who were counted of them, were thirty-two thousand and two hundred.
the branch of benyamin: the prince of the children of benyamin shall be abidan the son of gideoni.
his troop, and those who were counted of them, were thirty-five thousand and four hundred.
all who were counted of the camp of efraim were one hundred and eight thousand and one hundred, according to their divisions. they shall set out third.
on the north side shall be the standard of the camp of dan according to their divisions. the prince of the children of dan shall be axhiecer the son of amishadai.
his division, and those who were counted of them, were sixty-two thousand and seven hundred.
those who encamp next to him shall be the branch of asher. the prince of the children of asher shall be pagial the son of okhran.
his division, and those who were counted of them, were forty-one thousand and five hundred.
the branch of naftali: the prince of the children of naftali shall be axhira the son of enan.
his division, and those who were counted of them, were fifty-three thousand and four hundred.
all who were counted of the camp of dan were one hundred and fifty-seven thousand and six hundred. they shall set out last by their standards.
these are those who were counted of the children of yisreal by their fathers' houses. all who were counted of the camps according to their troops were six hundred and three thousand and five hundred and fifty.
but the levis were not counted amongst the children of yisreal, as yeahoh-vowelconsonant mitzva'ed mosheh.
thus the children of yisreal did. according to all that yeahoh-vowelconsonant mitzva'ed mosheh, so they encamped by their standards, and so they set out, everyone by their families, according to their fathers' houses.
3
now this is the history of the generations of ahron and mosheh in the day that yeahoh-vowelconsonant spoke with mosheh in mount sinai.
these are the names of the sons of ahron: nadab the firstborn, and abihu, aleacar, and itamar.
these are the names of the sons of ahron, the kohens who were sink-swimmed, whose hand he filled to kohen.
nadab and abihu died before yeahoh-vowelconsonant when they neared-in strange fire before yeahoh-vowelconsonant in the desert of sinai, and they had no children. aleacar and itamar kohened in the presence of ahron their father.
yeahoh-vowelconsonant spoke to mosheh, saying,
let the branch of levi near-in, and set them before ahron the kohen, that they may minister to him.
they shall keep his requirements, and the requirements of the whole congregation before the tent of time, to work the work of the dwelling.
they shall keep all the furnishings of the tent of time, and the obligations of the children of yisreal, to work the work of the dwelling.
you shall give the levis to ahron and to his sons. they are wholly given to him on the behalf of the children of yisreal.
you shall appoint ahron and his sons, and they shall keep their kohenhood, but the stranger who comes near shall be put to death.
yeahoh-vowelconsonant spoke to mosheh, saying,
behold, i have taken the levis from amongst the children of yisreal instead of all the firstborn who open the womb amongst the children of yisreal; and the levis shall be mine,
for all the firstborn are mine. on the day that i struck down all the firstborn in the land of egypt i made dedicated to me all the firstborn in yisreal, both man and animal. they shall be mine. i am yeahoh-vowelconsonant.
yeahoh-vowelconsonant spoke to mosheh in the desert of sinai, saying,
count the children of levi by their fathers' houses, by their families. you shall count every male from a month old and upward.
mosheh counted them according to yeahoh-vowelconsonant's mouth, as he was mitzva'ed.
these were the sons of levi by their names: gershon, qohat, and merari.
these are the names of the sons of gershon by their families: libni and shimei.
the sons of qohat by their families: amram, izhar, xhebron, and ucial.
the sons of merari by their families: maxhli and mushi. these are the families of the levis according to their fathers' houses.
of gershon was the family of the libnis, and the family of the shimeis. these are the families of the gershonis.
those who were counted of them, according to the number of all the males from a month old and upward, even those who were counted of them were seven thousand and five hundred.
the families of the gershonis shall encamp behind the dwelling westward.
aliasaf the son of leal shall be the prince of the fathers' house of the gershonis.
the duty of the sons of gershon in the tent of time shall be the dwelling, the tent, its covering, the screen for the door of the tent of time,
the hangings of the court, the screen for the door of the court which is by the dwelling and around the slaughter-place, and its cords for all of its work.
of qohat was the family of the amramites, the family of the yizharis, the family of the xhebronis, and the family of the ucialis. these are the families of the qohatis.
according to the number of all the males from a month old and upward, there were eight thousand and six hundred keeping the requirements of the dedicated.
the families of the sons of qohat shall encamp on the south side of the dwelling.
the prince of the fathers' house of the families of the qohatis shall be alizafan the son of ucial.
their duty shall be the cabinet, the table, the lamp stand, the slaughter-places, the vessels of the dedicated with which they minister, the screen, and all its work.
aleacar the son of ahron the kohen shall be prince of the princes of the levis, with the oversight of those who keep the requirements of the dedicated.
of merari was the family of the maxhlis and the family of the mushis. these are the families of merari.
those who were counted of them, according to the number of all the males from a month old and upward, were six thousand and two hundred.
the prince of the fathers' house of the families of merari was zurial the son of abixhail. they shall encamp on the north side of the dwelling.
the appointed duty of the sons of merari shall be the dwelling's boards, its bars, its pillars, its sockets, all its instruments, all its work,
the pillars of the court around it, their sockets, their pins, and their cords.
those who encamp before the dwelling eastward, in front of the tent of time towards the sunrise, shall be mosheh, with ahron and his sons, keeping the requirements of the dedicated for the duty of the children of yisreal. the outsider who comes near shall be put to death.
all who were counted of the levis, whom mosheh and ahron counted upon the mouth of yeahoh-vowelconsonant, by their families, all the males from a month old and upward, were twenty-two thousand.
yeahoh-vowelconsonant said to mosheh, count all the firstborn males of the children of yisreal from a month old and upward, and take the number of their names.
you shall take the levis for me—i am yeahoh-vowelconsonant—instead of all the firstborn amongst the children of yisreal; and the livestock of the levis instead of all the firstborn amongst the livestock of the children of yisreal.
mosheh counted, as yeahoh-vowelconsonant mitzva'ed him, all the firstborn amongst the children of yisreal.
all the firstborn males according to the number of names from a month old and upward, of those who were counted of them, were twenty-two thousand and two hundred and seventy-three.
yeahoh-vowelconsonant spoke to mosheh, saying,
take the levis instead of all the firstborn amongst the children of yisreal, and the livestock of the levis instead of their livestock; and the levis shall be mine. i am yeahoh-vowelconsonant.
for the redemption of the two hundred and seventy-three of the firstborn of the children of yisreal who exceed the number of the levis,
you shall take five sheqels apiece for each one; according to the sheqel of the dedicated you shall take them (the sheqel is twenty gerahs);
and you shall give the money, with which their remainder is redeemed, to ahron and to his sons.
mosheh took the redemption money from those who exceeded the number of those who were redeemed by the levis;
from the firstborn of the children of yisreal he took the money, one thousand and three hundred and sixty-five sheqels, according to the sheqel of the dedicated;
and mosheh gave the redemption money to ahron and to his sons, according to yeahoh-vowelconsonant's mouth, as yeahoh-vowelconsonant mitzva'ed mosheh.
4
yeahoh-vowelconsonant spoke to mosheh and to ahron, saying,
take a census of the sons of qohat from amongst the sons of levi, by their families, by their fathers' houses,
from thirty years old and upward even until fifty years old, all who come into the troop to do the work in the tent of time.
this is the work of the sons of qohat in the tent of time, regarding the most dedicated things.
when the camp moves forward, ahron shall come with his sons; and they shall take down the veil of the screen, cover the cabinet of the testimony with it,
put a covering of sealskin on it, spread a blue cloth over it, and put in its poles.
on the table of show bread they shall spread a blue cloth, and put on it the dishes, the spoons, the bowls, and the cups with which to pour out; and the continual bread shall be on it.
they shall spread on them a scarlet cloth, and cover it with a covering of sealskin, and shall put in its poles.
they shall take a blue cloth and cover the lamp stand of the light, its lamps, its snuffers, its snuff dishes, and all its oil vessels, with which they minister to it.
they shall put it and all its vessels within a covering of sealskin, and shall put it on the frame.
on the golden slaughter-place they shall spread a blue cloth, and cover it with a covering of sealskin, and shall put in its poles.
they shall take all the vessels of ministry with which they minister in the dedicated, and put them in a blue cloth, cover them with a covering of sealskin, and shall put them on the frame.
they shall take away the ashes from the slaughter-place, and spread a purple cloth on it.
they shall put on it all its vessels with which they minister about it, the fire pans, the meat hooks, the shovels, and the misses—all the vessels of the slaughter-place; and they shall spread on it a covering of sealskin, and put in its poles.
when ahron and his sons have finished covering the dedicated and all the furniture of the dedicated, as the camp moves forward; after that, the sons of qohat shall come to carry it; but they shall not touch the dedicated, lest they die. the sons of qohat shall carry these things belonging to the tent of time.
the duty of aleacar the son of ahron the kohen shall be the oil for the light, the sweet incense, the continual rester, and the sink-swimming oil, the requirements of all the dwelling, and of all that is in it, the dedicated, and its furnishings.
yeahoh-vowelconsonant spoke to mosheh and to ahron, saying,
don't cut off the branch of the families of the qohatis from amongst the levis;
but do this to them, that they may live, and not die, when they approach the most dedicated things: ahron and his sons shall come and appoint everyone to his work and to his burden;
but they shall not come to see the dedicated even for a moment, lest they die.
yeahoh-vowelconsonant spoke to mosheh, saying,
take a census of the sons of gershon also, by their fathers' houses, by their families;
you shall count them from thirty years old and upward until fifty years old: all who come in to troop the troop, to work the work in the tent of time.
this is the work of the families of the gershonis, in working and in bearing burdens:
they shall carry the curtains of the dwelling and the tent of time, its covering, the covering of sealskin that is on it, the screen for the door of the tent of time,
the hangings of the court, the screen for the door of the gate of the court which is by the dwelling and around the slaughter-place, their cords, and all the instruments of their work, and whatever shall be done with them. they shall work in there.
at the mouth of ahron and his sons shall be all the work of the sons of the gershonis, in all their burden and in all their work; and you shall appoint their duty to them in all their responsibilities.
this is the work of the families of the sons of the gershonis in the tent of time. their duty shall be under the hand of itamar the son of ahron the kohen.
as for the sons of merari, you shall count them by their families, by their fathers' houses;
you shall count them from thirty years old and upward even to fifty years old—everyone who comes to the troop, to work the work of the tent of time.
this is the duty of their burden, according to all their work in the tent of time: the dwelling's boards, its bars, its pillars, its sockets,
the pillars of the court around it, their sockets, their pins, their cords, with all their instruments, and with all their work. you shall appoint the instruments of the duty of their burden to them by name.
this is the work of the families of the sons of merari, according to all their work in the tent of time, under the hand of itamar the son of ahron the kohen.
mosheh and ahron and the princes of the congregation counted the sons of the qohatis by their families, and by their fathers' houses,
from thirty years old and upward even to fifty years old, everyone who came into the work for work in the tent of time.
those who were counted of them by their families were two thousand and seven hundred and fifty.
these are those who were counted of the families of the qohatis, all who worked in the tent of time, whom mosheh and ahron counted according to the mouth of yeahoh-vowelconsonant by mosheh.
those who were counted of the sons of gershon, by their families, and by their fathers' houses,
from thirty years old and upward even to fifty years old—everyone who came into the troop for work in the tent of time,
even those who were counted of them, by their families, by their fathers' houses, were two thousand and six hundred and thirty.
these are those who were counted of the families of the sons of gershon, all who worked in the tent of time, whom mosheh and ahron counted according to the mouth of yeahoh-vowelconsonant.
those who were counted of the families of the sons of merari, by their families, by their fathers' houses,
from thirty years old and upward even to fifty years old—everyone who came into the troop for work in the tent of time,
even those who were counted of them by their families, were three thousand and two hundred.
these are those who were counted of the families of the sons of merari, whom mosheh and ahron counted according to the mouth of yeahoh-vowelconsonant by mosheh.
all those who were counted of the levis whom mosheh and ahron and the princes of yisreal counted, by their families and by their fathers' houses,
from thirty years old and upward even to fifty years old, everyone who came in to do the work of work and the work of bearing burdens in the tent of time,
even those who were counted of them, were eight thousand and five hundred and eighty.
according to the mouth of yeahoh-vowelconsonant they were counted by mosheh, everyone according to his work and according to his burden. thus they were counted by him, as yeahoh-vowelconsonant mitzva'ed mosheh.
5
yeahoh-vowelconsonant spoke to mosheh, saying,
mitzvah the children of yisreal that they put out of the camp every waspish, everyone who has a discharge, and whoever is unclean by a corpse.
you shall put both male and female outside of the camp so that they don't defile their camp, in the midst of which i dwell.
the children of yisreal did so, and put them outside of the camp; as yeahoh-vowelconsonant spoke to mosheh, so the children of yisreal did.
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to the children of yisreal: ‘when a man or woman commits any miss that men commit, so as to above against yeahoh-vowelconsonant, and that person is guilty,
then he shall confess his miss which he has done; and he shall make restitution for his guilt in full, add to it the fifth part of it, and give it to him in respect of whom he has been guilty.
but if the man has no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made to yeahoh-vowelconsonant shall be the kohen's, in addition to the ram of the atonement, by which atonement shall be made for him.
every higher of all the dedicated things of the children of yisreal, which they near-in to the kohen, shall be his.
every man's dedicated things shall be his; whatever any man gives the kohen, it shall be his.'
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to the children of yisreal, and tell them: ‘if any man's wife goes astray and up-aboves above him,
and a man lies with her carnally, and it is hidden from the eyes of her husband and this is kept concealed, and she is defiled, there is no witness against her, and she isn't taken in the act;
and the breathwind of jealousy comes on him, and he is jealous of his wife and she is defiled; or if the breathwind of jealousy comes on him, and he is jealous of his wife and she isn't defiled;
then the man shall let his wife come to the kohen, and shall let her near-in come for her: one tenth of an efah of barley meal. he shall pour no oil on it, nor put frankincense on it, for it is a rester of jealousy, a rester of remembering, bringing distortion to memory.
the kohen shall let her near-in, and set her before yeahoh-vowelconsonant.
the kohen shall take dedicated water in an earthen vessel; and the kohen shall take some of the dust that is on the floor of the dwelling and put it into the water.
the kohen shall set the woman before yeahoh-vowelconsonant, and let the hair of the woman's head go loose, and put the rester of remembering in her hands, which is the rester of jealousy. the kohen shall have in his hand the water of bitterness that brings a curse.
the kohen shall let her take an oath and shall tell the woman, if no man has lain with you, and if you haven't gone aside to uncleanness, being under your husband's authority, be free from this water of bitterness that brings a curse.
but if you have gone astray, being under your husband's authority, and if you are defiled, and some man has lain with you besides your husband—
then the kohen shall let the woman swear with the oath of cursing, and the kohen shall tell the woman, may yeahoh-vowelconsonant make you a curse and an oath amongst your people, when yeahoh-vowelconsonant allows your thigh to fall away, and your body to swell;
and this water that curses will come into your bowels, and make your body swell, and your thigh fall away. the woman shall say, amen, amen.
‘the kohen shall write these curses in a book, and he shall wipe them into the water of bitterness.
he shall make the woman drink the water of bitterness that curses; and the water that curses shall come into her and become bitter.
the kohen shall take the rester of jealousy out of the woman's hand, and shall wave the rester before yeahoh-vowelconsonant, and let it near-in to the slaughter-place.
the kohen shall take a handful of the rester, as its remembering portion, and burn it on the slaughter-place, and afterward shall make the woman drink the water.
when he has made her drink the water, then it shall happen, if she is defiled and has aboved an above in her husband, that the water that curses will come into her and become bitter, and her body will swell, and her thigh will fall away; and the woman will be a curse amongst her people.
if the woman isn't defiled, but is clean; then she shall be free, and shall conceive seed.
‘this is the torah of jealousy, when a wife, being under her husband, goes astray, and is defiled,
or when the breathwind of jealousy comes on a man, and he is jealous of his wife; then he shall set the woman before yeahoh-vowelconsonant, and the kohen shall execute on her all this torah.
the man shall be free from distortion, and that woman shall bear her distortion.'
6
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to the children of yisreal, and tell them: ‘when either man or woman shall make a special vow, the vow of a nacir, to separate himself to yeahoh-vowelconsonant,
he shall separate himself from wine and strong drink. he shall drink no vinegar of wine, or vinegar of fermented drink, neither shall he drink any juice of grapes, nor eat fresh grapes or dried.
all the days of his separation he shall eat nothing that is made of the grapevine, from the seeds even to the skins.
‘all the days of his vow of separation no razor shall come on his head, until the days are fulfilled in which he separates himself to yeahoh-vowelconsonant. he shall be dedicated. he shall let the locks of the hair of his head grow long.
‘all the days that he separates himself to yeahoh-vowelconsonant he shall not go near a dead body.
he shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die, because his separation to theory is on his head.
all the days of his separation he is dedicated to yeahoh-vowelconsonant.
‘if any man dies very suddenly beside him, and he defiles the head of his separation, then he shall shave his head in the day of his cleansing. on the seventh day he shall shave it.
on the eighth day he shall let two turtledoves or two young pigeons come to the kohen, to the door of the tent of time.
the kohen shall do one for a misser, and the other for an onup, and make atonement for him, because he missed by reason of the dead, and shall make his head dedicated that same day.
he shall separate to yeahoh-vowelconsonant the days of his separation, and shall let a male lamb a year old come for a blamer; but the former days shall be void, because his separation was defiled.
‘this is the torah of the nacir: when the days of his separation are fulfilled, he shall be let come to the door of the tent of time,
and he shall near-in his near-in to yeahoh-vowelconsonant: one male lamb a year old without defect for an onup, one ewe lamb a year old without defect for a misser, one ram without defect for completers,
a basket of unleavened bread, cakes of fine flour mixed with oil, and unleavened wafers sink-swimmed with oil with their rester and their pourers.
the kohen shall near them in before yeahoh-vowelconsonant, and shall do his misser and his onup.
he shall do the ram for a slaughter of completers to yeahoh-vowelconsonant, with the basket of unleavened bread. the kohen shall do also its rester and its pourer.
the nacir shall shave the head of his separation at the door of the tent of time, take the hair of the head of his separation, and put it on the fire which is under the slaughter of completers.
the kohen shall take the boiled shoulder of the ram, one unleavened cake out of the basket, and one unleavened wafer, and shall put them on the hands of the nacir after he has shaved the head of his separation;
and the kohen shall wave them for a waver before yeahoh-vowelconsonant. they are dedicated for the kohen, together with the breast that is waved and the thigh that is highed. after that the nacir may drink wine.
‘this is the torah of the nacir who vows and of his near-ins to yeahoh-vowelconsonant for his separation, in addition to that which he is able to afford. according to his vow which he vows, so he must do after the torah of his separation.'
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to ahron and to his sons, saying, ‘this is how you shall bless the children of yisreal.' you shall tell them,
‘yeahoh-vowelconsonant bless you, and keep you.
yeahoh-vowelconsonant make his face to shine on you, and be gracious to you.
yeahoh-vowelconsonant lift up his face towards you, and give you peace.'
so they shall put my name on the children of yisreal; and i will bless them.
7
on the day that mosheh had finished setting up the dwelling, and had sink-swimmed it and dedicated it with all its furniture, and the slaughter-place with all its vessels, and had sink-swimmed and dedicated them;
the princes of yisreal, the heads of their fathers' houses, let near-in. these were the princes of the branches. these are they who were over those who were counted;
and they let their near-in come before yeahoh-vowelconsonant, six covered wagons and twelve oxen; a wagon for every two of the princes, and for each one an ox. they neared them in before the dwelling.
yeahoh-vowelconsonant spoke to mosheh, saying,
accept these from them, that they may be used in working the work of the tent of time; and you shall give them to the levis, to every man according to his work.
mosheh took the wagons and the oxen, and gave them to the levis.
he gave two wagons and four oxen to the sons of gershon, according to their work.
he gave four wagons and eight oxen to the sons of merari, according to their work, under the direction of itamar the son of ahron the kohen.
but to the sons of qohat he gave none, because the work of the dedicated belonged to them; they carried it on their shoulders.
the princes neared-in for the inauguration of the slaughter-place in the day that it was sink-swimmed. and the princes neared-in their near-ins before the slaughter-place.
yeahoh-vowelconsonant said to mosheh, they shall near-in their near-in, each prince on his day, for the inauguration of the slaughter-place.
he who neared-in his near-in the first day was naxhshon the son of aminadab, of the branch of yeahudah,
and his near-in was: one silver platter, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the dedicated, both of them full of fine flour mixed with oil for a rester;
one golden ladle of ten sheqels, full of incense;
one young bull, one ram, one male lamb a year old, for an onup;
one male goat for a misser;
and for the slaughter of completers, two head of cattle, five rams, five male goats, and five male lambs a year old. this was the near-in of naxhshon the son of aminadab.
on the second day netanal the son of zuar, prince of yissakhar, neared-in.
he neared-in for his near-in: one silver platter, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the dedicated, both of them full of fine flour mixed with oil for a rester;
one golden ladle of ten sheqels, full of incense;
one young bull, one ram, one male lamb a year old, for an onup;
one male goat for a misser;
and for the slaughter of completers, two head of cattle, five rams, five male goats, five male lambs a year old. this was the near-in of netanal the son of zuar.
on the third day aliab the son of xhelon, prince of the children of cebulun,
neared-in: one silver platter, the weight of which was a hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the dedicated, both of them full of fine flour mixed with oil for a rester;
one golden ladle of ten sheqels, full of incense;
one young bull, one ram, one male lamb a year old, for an onup;
one male goat for a misser;
and for the slaughter of completers, two head of cattle, five rams, five male goats, and five male lambs a year old. this was the near-in of aliab the son of xhelon.
on the fourth day alizur the son of shedeur, prince of the children of reuben,
neared-in: one silver platter, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the dedicated, both of them full of fine flour mixed with oil for a rester;
one golden ladle of ten sheqels, full of incense;
one young bull, one ram, one male lamb a year old, for an onup;
one male goat for a misser;
and for the slaughter of completers, two head of cattle, five rams, five male goats, and five male lambs a year old. this was the near-in of alizur the son of shedeur.
on the fifth day shelumial the son of zuri-shadai, prince of the children of shimeon,
neared-in: one silver platter, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the dedicated, both of them full of fine flour mixed with oil for a rester;
one golden ladle of ten sheqels, full of incense;
one young bull, one ram, one male lamb a year old, for an onup;
one male goat for a misser;
and for the slaughter of completers, two head of cattle, five rams, five male goats, and five male lambs a year old: this was the near-in of shelumial the son of zuri-shadai.
on the sixth day, aliasaf the son of deual, prince of the children of gad,
neared-in: one silver platter, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the dedicated, both of them full of fine flour mixed with oil for a rester;
one golden ladle of ten sheqels, full of incense;
one young bull, one ram, one male lamb a year old, for an onup;
one male goat for a misser;
and for the slaughter of completers, two head of cattle, five rams, five male goats, and five male lambs a year old. this was the near-in of aliasaf the son of deual.
on the seventh day alishama the son of amihud, prince of the children of efraim,
neared-in: one silver platter, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the dedicated, both of them full of fine flour mixed with oil for a rester;
one golden ladle of ten sheqels, full of incense;
one young bull, one ram, one male lamb a year old, for an onup;
one male goat for a misser;
and for the slaughter of completers, two head of cattle, five rams, five male goats, and five male lambs a year old. this was the near-in of alishama the son of amihud.
on the eighth day gamalial the son of pedahzur, prince of the children of manasheh,
neared-in: one silver platter, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the dedicated, both of them full of fine flour mixed with oil for a rester;
one golden ladle of ten sheqels, full of incense;
one young bull, one ram, one male lamb a year old, for an onup;
one male goat for a misser;
and for the slaughter of completers, two head of cattle, five rams, five male goats, and five male lambs a year old. this was the near-in of gamalial the son of pedahzur.
on the ninth day abidan the son of gideoni, prince of the children of benyamin,
neared-in: one silver platter, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the dedicated, both of them full of fine flour mixed with oil for a rester;
one golden ladle of ten sheqels, full of incense;
one young bull, one ram, one male lamb a year old, for an onup;
one male goat for a misser;
and for the slaughter of completers, two head of cattle, five rams, five male goats, and five male lambs a year old. this was the near-in of abidan the son of gideoni.
on the tenth day axhiecer the son of amishadai, prince of the children of dan,
neared-in: one silver platter, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the dedicated, both of them full of fine flour mixed with oil for a rester;
one golden ladle of ten sheqels, full of incense;
one young bull, one ram, one male lamb a year old, for an onup;
one male goat for a misser;
and for the slaughter of completers, two head of cattle, five rams, five male goats, and five male lambs a year old. this was the near-in of axhiecer the son of amishadai.
on the eleventh day pagial the son of okhran, prince of the children of asher,
neared-in: one silver platter, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the dedicated, both of them full of fine flour mixed with oil for a rester;
one golden ladle of ten sheqels, full of incense;
one young bull, one ram, one male lamb a year old, for an onup;
one male goat for a misser;
and for the slaughter of completers, two head of cattle, five rams, five male goats, and five male lambs a year old. this was the near-in of pagial the son of okhran.
on the twelfth day axhira the son of enan, prince of the children of naftali,
neared-in: one silver platter, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the dedicated, both of them full of fine flour mixed with oil for a rester;
one golden ladle of ten sheqels, full of incense;
one young bull, one ram, one male lamb a year old, for an onup;
one male goat for a misser;
and for the slaughter of completers, two head of cattle, five rams, five male goats, and five male lambs a year old. this was the near-in of axhira the son of enan.
this was the inauguration of the slaughter-place, on the day when it was sink-swimmed, by the princes of yisreal: twelve silver platters, twelve silver bowls, twelve golden ladles;
each silver platter weighing one hundred and thirty sheqels, and each bowl seventy; all the silver of the vessels two thousand and four hundred sheqels, according to the sheqel of the dedicated;
the twelve golden ladles, full of incense, weighing ten sheqels apiece, according to the sheqel of the dedicated; all the gold of the ladles weighed one hundred and twenty sheqels;
all the cattle for the onup twelve bulls, the rams twelve, the male lambs a year old twelve, and their rester; and twelve male goats for a misser;
and all the cattle for the slaughter of completers: twenty-four bulls, sixty rams, sixty male goats, and sixty male lambs a year old. this was the inauguration of the slaughter-place, after it was sink-swimmed.
when mosheh went into the tent of time to speak with yeahoh-vowelconsonant, he heard his voice speaking to him from above the atoner that was on the cabinet of the testimony, from between the two kherubim; and he spoke to him.
8
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to ahron, and tell him, ‘when you light the lamps, the seven lamps shall give light in front of the lamp stand.'
ahron did so. he lit its lamps to light the area in front of the lamp stand, as yeahoh-vowelconsonant mitzva'ed mosheh.
this was the workmanship of the lamp stand, beaten work of gold. from its base to its flowers, it was beaten work. he made the lamp stand according to the pattern which yeahoh-vowelconsonant had shown mosheh.
yeahoh-vowelconsonant spoke to mosheh, saying,
take the levis from amongst the children of yisreal, and cleanse them.
you shall do this to them to cleanse them: sprinkle the water of cleansing on them, let them shave their whole bodies with a razor, let them wash their clothes, and cleanse themselves.
then let them take a young bull and its rester, fine flour mixed with oil; and another young bull you shall take for a misser.
you shall near-in the levis before the tent of time. you shall assemble the whole congregation of the children of yisreal.
you shall near-in the levis before yeahoh-vowelconsonant. the children of yisreal shall lay their hands on the levis,
and ahron shall wave the levis before yeahoh-vowelconsonant for a waver on the behalf of the children of yisreal, that it may be theirs to work the work of yeahoh-vowelconsonant.
the levis shall lay their hands on the heads of the bulls, and you shall do the one for a misser and the other for an onup to yeahoh-vowelconsonant, to make atonement for the levis.
you shall set the levis before ahron and before his sons, and wave them as a waver to yeahoh-vowelconsonant.
thus you shall differentiate the levis from amongst the children of yisreal, and the levis shall be mine.
after that, the levis shall come to do the work of the tent of time. you shall cleanse them, and wave them as a waver.
for they are wholly given to me from amongst the children of yisreal; instead of all who open the womb, even the firstborn of all the children of yisreal, i have taken them to me.
for all the firstborn amongst the children of yisreal are mine, both man and animal. on the day that i struck all the firstborn in the land of egypt, i dedicated them for myself.
i have taken the levis instead of all the firstborn amongst the children of yisreal.
i have given the levis as a gift to ahron and to his sons from amongst the children of yisreal, to work the work of the children of yisreal in the tent of time, and to make atonement for the children of yisreal, so that there will be no plague amongst the children of yisreal when the children of yisreal come near to the dedicated.
mosheh, and ahron, and all the congregation of the children of yisreal did so to the levis. according to all that yeahoh-vowelconsonant mitzva'ed mosheh concerning the levis, so the children of yisreal did to them.
the levis purified themselves from miss, and they washed their clothes; and ahron waved them for a waver before yeahoh-vowelconsonant and ahron made atonement for them to cleanse them.
after that, the levis went in to work their work in the tent of time before ahron and before his sons: as yeahoh-vowelconsonant had mitzva'ed mosheh concerning the levis, so they did to them.
yeahoh-vowelconsonant spoke to mosheh, saying,
this is what is assigned to the levis: from twenty-five years old and upward they shall come to troop the troop in the work of the tent of time;
and from the age of fifty years they shall retire from trooping the work, and work no more,
but shall assist their brothers in the tent of time, to perform the duty, and shall work no work. this is how you shall have the levis do their duties.
9
yeahoh-vowelconsonant spoke to mosheh in the desert of sinai, in the first month of the second year after they had come out of the land of egypt, saying,
let the children of yisreal keep the stop-skip in its appointed season.
on the fourteenth day of this month, at evening, you shall keep it in its appointed season. you shall keep it according to all its statutes and according to all its ordinances.
mosheh told the children of yisreal that they should keep the stop-skip.
they kept the stop-skip in the first month, on the fourteenth day of the month at evening, in the desert of sinai. according to all that yeahoh-vowelconsonant mitzva'ed mosheh, so the children of yisreal did.
there were certain men who were unclean because of the dead body of a man, so that they could not keep the stop-skip on that day, and they came before mosheh and ahron on that day.
those men said to him, we are unclean because of the dead body of a man. why are we kept back, that we may not near-in the near-in of yeahoh-vowelconsonant in its appointed season amongst the children of yisreal?
mosheh answered them, wait, that i may hear what yeahoh-vowelconsonant will mitzvah concerning you.
yeahoh-vowelconsonant spoke to mosheh, saying,
say to the children of yisreal, ‘if any man of you or of your generations is unclean by reason of a dead body, or is on a journey far away, he shall still keep the stop-skip to yeahoh-vowelconsonant.
in the second month, on the fourteenth day at evening they shall keep it; they shall eat it with unleavened bread and bitter herbs.
they shall leave none of it until the morning, nor break a bone of it. according to all the statute of the stop-skip they shall keep it.
but the man who is clean, and is not on a journey, and fails to keep the stop-skip, that person shall be cut off from his people. because he didn't near-in the near-in of yeahoh-vowelconsonant in its appointed season, that man shall bear his miss.
‘if a foreigner lives amongst you and desires to keep the stop-skip to yeahoh-vowelconsonant, then he shall do so according to the statute of the stop-skip, and according to its ordinance. you shall have one statute, both for the foreigner and for him who is born in the land.'
on the day that the dwelling was raised up, the cloud covered the dwelling, even the tent of the testimony. at evening it was over the dwelling, as it were the appearance of fire, until morning.
so it was continually. the cloud covered it, and the appearance of fire by night.
whenever the cloud was taken up from over the tent, then after that the children of yisreal travelled; and in the place where the cloud remained, there the children of yisreal encamped.
according to the mouth of yeahoh-vowelconsonant, the children of yisreal travelled, and according to the mouth of yeahoh-vowelconsonant they encamped. as long as the cloud remained on the dwelling they remained encamped.
when the cloud stayed on the dwelling many days, then the children of yisreal kept yeahoh-vowelconsonant's keeping, and didn't travel.
sometimes the cloud was a few days on the dwelling; then according to the mouth of yeahoh-vowelconsonant they remained encamped, and according to the mouth of yeahoh-vowelconsonant they travelled.
sometimes the cloud was from evening until morning; and when the cloud was taken up in the morning, they travelled; or by day and by night, when the cloud was taken up, they travelled.
whether it was two days, or a month, or a year that the cloud stayed on the dwelling, remaining on it, the children of yisreal remained encamped, and didn't travel; but when it was taken up, they travelled.
according to the mouth of yeahoh-vowelconsonant they encamped, and according to the mouth of yeahoh-vowelconsonant they travelled. they kept yeahoh-vowelconsonant's keeping, according to the mouth of yeahoh-vowelconsonant by mosheh.
10
yeahoh-vowelconsonant spoke to mosheh, saying,
make two trumpets of silver. you shall make them of beaten work. you shall use them for the calling of the congregation and for the journeying of the camps.
when they blow them, all the congregation shall gather themselves to you at the door of the tent of time.
if they blow just one, then the princes, the heads of the thousands of yisreal, shall gather themselves to you.
when you blow an alarm, the camps that lie on the east side shall go forward.
when you blow an alarm the second time, the camps that lie on the south side shall go forward. they shall blow an alarm for their journeys.
but when the community is to be gathered together, you shall blow, but you shall not sound an alarm.
the sons of ahron, the kohens, shall blow the trumpets. this shall be to you for a world statute throughout your generations.
when you go to war in your land against the adversary who oppresses you, then you shall sound an alarm with the trumpets. then you will be remembered before yeahoh-vowelconsonant your theory, and you will be saved from your enemies.
also in the day of your gladness, and in your set feasts, and in the beginnings of your months, you shall blow the trumpets over your onups, and over the slaughters of your completers; and they shall be to you for a remembering before your theory. i am yeahoh-vowelconsonant your theory.
in the second year, in the second month, on the twentieth day of the month, the cloud was taken up from over the dwelling of the covenant.
the children of yisreal went forward on their journeys out of the desert of sinai; and the cloud stayed in the desert of paran.
they first went forward according to the mouth of yeahoh-vowelconsonant by mosheh.
first, the standard of the camp of the children of yeahudah went forward according to their troops. naxhshon the son of aminadab was over his troop.
netanal the son of zuar was over the troop of the branch of the children of yissakhar.
aliab the son of xhelon was over the troop of the branch of the children of cebulun.
the dwelling was taken down; and the sons of gershon and the sons of merari, who bore the dwelling, went forward.
the standard of the camp of reuben went forward according to their troops. alizur the son of shedeur was over his troop.
shelumial the son of zuri-shadai was over the troop of the branch of the children of shimeon.
aliasaf the son of deual was over the troop of the branch of the children of gad.
the qohatis set forward, bearing the dedicated. the others set up the dwelling before they arrived.
the standard of the camp of the children of efraim set forward according to their troops. alishama the son of amihud was over his troop.
gamalial the son of pedahzur was over the troop of the branch of the children of manasheh.
abidan the son of gideoni was over the troop of the branch of the children of benyamin.
the standard of the camp of the children of dan, which was the rear guard of all the camps, set forward according to their troops. axhiecer the son of amishadai was over his troop.
pagial the son of okhran was over the troop of the branch of the children of asher.
axhira the son of enan was over the troop of the branch of the children of naftali.
thus were the travels of the children of yisreal according to their troops; and they went forward.
mosheh said to xhobab, the son of reual the midiani, mosheh's father-in-law, we are journeying to the place of which yeahoh-vowelconsonant said, ‘i will give it to you.' come with us, and we will treat you well; for yeahoh-vowelconsonant has spoken good concerning yisreal.
he said to him, i will not go; but i will go to my own land, and to my relatives.
mosheh said, don't leave us, please; because you know how we are to encamp in the desert, and you can be our eyes.
it shall be, if you go with us—yes, it shall be—that whatever good yeahoh-vowelconsonant does to us, we will do the same to you.
they set forward from the mount of yeahoh-vowelconsonant three days' journey. the cabinet of yeahoh-vowelconsonant's covenant went before them three days' journey, to seek out a resting place for them.
the cloud of yeahoh-vowelconsonant was over them by day, when they set forward from the camp.
when the cabinet went forward, mosheh said, rise up, yeahoh-vowelconsonant, and let your enemies be scattered. let those who hate you flee before you.
when it rested, he said, return, yeahoh-vowelconsonant, to the ten thousands of the thousands of yisreal.
11
the people were complaining in the ears of yeahoh-vowelconsonant. when yeahoh-vowelconsonant heard it, his anger burnt; and yeahoh-vowelconsonant's fire burnt amongst them, and consumed some of the outskirts of the camp.
the people cried to mosheh; and mosheh prayed to yeahoh-vowelconsonant, and the fire abated.
the name of that place was called taberah, because yeahoh-vowelconsonant's fire burnt amongst them.
the mixed multitude that was amongst them craved exceedingly; and the children of yisreal also wept again, and said, who will give us meat to eat?
we remember the fish, which we ate in egypt for nothing; the cucumbers, and the melons, and the leeks, and the onions, and the garlic;
but now we have lost our appetite. there is nothing at all except this manna to look at.
the manna was like coriander seed, and it looked like bdellium.
the people went around, gathered it, and ground it in mills, or beat it in mortars, and boiled it in pots, and made cakes of it. its taste was like the taste of fresh oil.
when the dew fell on the camp in the night, the manna fell on it.
mosheh heard the people weeping throughout their families, every man at the door of his tent; and yeahoh-vowelconsonant's anger burnt greatly; and mosheh was displeased.
mosheh said to yeahoh-vowelconsonant, why have you treated your worker so badly? why haven't i found favour in your sight, that you lay the burden of all this people on me?
have i conceived all this people? have i born them, that you should tell me, ‘carry them in your bosom, as a nurse carries a nursing infant, to the land which you swore to their fathers?'
where could i get meat to give all these people? for they weep before me, saying, ‘give us meat, that we may eat.'
i am not able to bear all this people alone, because it is too heavy for me.
if you treat me this way, please kill me right now, if i have found favour in your sight; and don't let me see my wretchedness.
yeahoh-vowelconsonant said to mosheh, gather to me seventy men of the elders of yisreal, whom you know to be the elders of the people and officers over them; and take them to the tent of time, that they may stand there with you.
i will come down and talk with you there. i will take of the breathwind which is on you, and will put it on them; and they shall bear the burden of the people with you, that you don't bear it yourself alone.
say to the people, ‘dedicate yourselves in preparation for tomorrow, and you will eat meat; for you have wept in the ears of yeahoh-vowelconsonant, saying, who will give us meat to eat? for it was well with us in egypt. therefore yeahoh-vowelconsonant will give you meat, and you will eat.
you will not eat just one day, or two days, or five days, or ten days, or twenty days,
but a whole month, until it comes out at your nostrils, and it is loathsome to you; because you have rejected yeahoh-vowelconsonant who is amongst you, and have wept before him, saying, why did we come out of egypt?'
mosheh said, the people, amongst whom i am, are six hundred thousand men on foot; and you have said, ‘i will give them meat, that they may eat a whole month.'
shall flocks and herds be slaughtered for them, to be sufficient for them? shall all the fish of the sea be gathered together for them, to be sufficient for them?
yeahoh-vowelconsonant said to mosheh, has yeahoh-vowelconsonant's hand grown short? now you will see whether my word will happen to you or not.
mosheh went out, and told the people yeahoh-vowelconsonant's words; and he gathered seventy men of the elders of the people, and set them around the tent.
yeahoh-vowelconsonant came down in the cloud, and spoke to him, and took of the breathwind that was on him, and put it on the seventy elders. when the breathwind rested on them, they come-brought, but they did so no more.
but two men remained in the camp. the name of one was aldad, and the name of the other medad; and the breathwind rested on them. they were of those who were written, but had not gone out to the tent; and they come-brought in the camp.
a young man ran, and told mosheh, and said, aldad and medad are come-bringing in the camp.
yeahoshua the son of nun, the servant of mosheh, one of his chosen men, answered, my mister mosheh, forbid them.
mosheh said to him, are you jealous for my sake? i wish that all yeahoh-vowelconsonant's people were bringers, that yeahoh-vowelconsonant would put his breathwind on them.
mosheh went into the camp, he and the elders of yisreal.
a wind from yeahoh-vowelconsonant went out and brought quails from the sea, and let them fall by the camp, about a day's journey on this side, and a day's journey on the other side, around the camp, and about two cubits above the surface of the land.
the people rose up all that day, and all of that night, and all the next day, and gathered the quails. he who gathered least gathered ten homers; and they spread them all out for themselves around the camp.
while the meat was still between their teeth, before it was chewed, yeahoh-vowelconsonant's anger burnt against the people, and yeahoh-vowelconsonant struck the people with a very great plague.
the name of that place was called qibrot hatavah, because there they buried the people who craved.
from qibrot hatavah the people travelled to xhazerot; and they stayed at xhazerot.
12
miriyam and ahron spoke against mosheh because of the kushi woman whom he had married; for he had married a kushi woman.
they said, has yeahoh-vowelconsonant indeed spoken only with mosheh? hasn't he spoken also with us? and yeahoh-vowelconsonant heard it.
now the man mosheh was very humble, more than all the men who were on the surface of the land.
yeahoh-vowelconsonant spoke suddenly to mosheh, to ahron, and to miriyam, you three come out to the tent of time. the three of them came out.
yeahoh-vowelconsonant came down in a pillar of cloud, and stood at the door of the tent, and called ahron and miriyam; and they both came forward.
he said, now hear my words. if there is a bringer amongst you, i, yeahoh-vowelconsonant, will make myself known to him in a vision. i will speak with him in a dream.
my worker mosheh is not so. he is emunahful in all my house.
with him, i will speak mouth to mouth, even plainly, and not in riddles; and he shall see yeahoh-vowelconsonant's form. why then were you not afraid to speak against my worker, against mosheh?
yeahoh-vowelconsonant's anger burnt against them; and he went.
the cloud departed from over the tent; and behold, miriyam was waspish, as white as snow. ahron looked at miriyam, and behold, she was waspish.
ahron said to mosheh, oh, my mister, please don't count this miss against us, in which we have done foolishly, and in which we have missed.
let her not, i pray, be as one dead, of whom the flesh is half consumed when he comes out of his mother's womb.
mosheh cried to yeahoh-vowelconsonant, saying, heal her, theory, i beg you.
yeahoh-vowelconsonant said to mosheh, if her father had but spit in her face, shouldn't she be ashamed seven days? let her be shut up outside of the camp seven days, and after that she shall be collected in again.
miriyam was shut up outside of the camp seven days, and the people didn't travel until miriyam was collected in again.
afterward the people travelled from xhazerot, and encamped in the desert of paran.
13
yeahoh-vowelconsonant spoke to mosheh, saying,
send men, that they may spy out the land of kanaan, which i give to the children of yisreal. of every branch of their fathers, you shall send a man, every one a prince amongst them.
mosheh sent them from the desert of paran according to the mouth of yeahoh-vowelconsonant. all of them were men who were heads of the children of yisreal.
these were their names: of the branch of reuben, shamua the son of cakur.
of the branch of shimeon, shafat the son of xhori.
of the branch of yeahudah, kaleb the son of yefuneh.
of the branch of yissakhar, igal the son of yosef.
of the branch of efraim, hoshea the son of nun.
of the branch of benyamin, palti the son of rafu.
of the branch of cebulun, gadial the son of sodi.
of the branch of yosef, of the branch of manasheh, gaddi the son of susi.
of the branch of dan, amial the son of gemalli.
of the branch of asher, shetur the son of mikheal.
of the branch of naftali, naxhbi the son of vofsi.
of the branch of gad, geual the son of makhi.
these are the names of the men who mosheh sent to spy out the land. mosheh called hoshea the son of nun yeahoshua.
mosheh sent them to spy out the land of kanaan, and said to them, go up this way by the south, and go up into the hill country.
see the land, what it is; and the people who dwell therein, whether they are strong or weak, whether they are few or many;
and what the land is that they dwell in, whether it is good or bad; and what cities they are that they dwell in, whether in camps, or in strongholds;
and what the land is, whether it is fertile or poor, whether there is wood in her, or not. be courageous, and take some of the fruit of the land. now the time was the time of the first-ripe grapes.
so they went up, and spied out the land from the desert of zin to rexhob, to the entrance of xhamat.
they went up by the south, and came to xhebron; and axhiman, sheshai, and talmai, the children of anaq, were there. (now xhebron was built seven years before zoan in egypt.)
they came to the valley of eshkol, and cut down from there a branch with one cluster of grapes, and they bore it on a staff between two, and from the pomegranates and figs.
that place was called the valley of eshkol, because of the cluster which the children of yisreal cut down from there.
they returned from spying out the land at the end of forty days.
they went and came to mosheh, to ahron, and to all the congregation of the children of yisreal, to the desert of paran, to qadesh; and returned word to them and to all the congregation. they showed them the fruit of the land.
they told him, and said, we came to the land where you sent us. surely it oozes with milk and honey, and this is her fruit.
however, the people who dwell in the land are strong, and the cities are fortified and very large. moreover, we saw the children of anaq there.
amaleq dwells in the land of the south. the xhiti, the yebusi, and the amori dwell in the hill country. the kanaani dwells by the sea, and along the side of the yordan.
kaleb stilled the people before mosheh, and said, let's go up at once, and inherit it; for we are well able to overcome it.
but the men who went up with him said, we aren't able to go up against the people; for they are stronger than we.
they let slander emerge about the land which they had spied out to the children of yisreal, saying, the land, through which we have gone to spy her out, is a land that eats up her inhabitants; and all the people who we saw in her are men of great stature.
there we saw the nefilim, the sons of anaq, who come from the nefilim. we were in our own sight as grasshoppers, and so we were in their sight.
14
all the congregation lifted up their voice, and cried; and the people wept that night.
all the children of yisreal murmured against mosheh and against ahron. the whole congregation said to them, we wish that we had died in the land of egypt, or that we had died in this desert.
why does yeahoh-vowelconsonant let us come to this land, to fall by the sword? our wives and our little ones will be captured or killed. wouldn't it be better for us to return into egypt?
they said one to his brother, let's choose a head, and let's return into egypt.
then mosheh and ahron fell on their faces before all the community of the congregation of the children of yisreal.
yeahoshua the son of nun and kaleb the son of yefuneh, who were of those who spied out the land, tore their clothes.
they spoke to all the congregation of the children of yisreal, saying, the land, which we passed through to spy her out, is an exceedingly good land.
if yeahoh-vowelconsonant delights in us, then he will let us come into this land, and give her to us: a land which oozes with milk and honey.
only don't rebel against yeahoh-vowelconsonant, neither respect the people of the land; for they are bread for us. their defence is removed from over them, and yeahoh-vowelconsonant is with us. don't respect them.
but all the congregation threatened to stone them with stones. yeahoh-vowelconsonant's heavyweight appeared in the tent of time to all the children of yisreal.
yeahoh-vowelconsonant said to mosheh, how long will this people despise me? how long will they not emunah in me, for all the signs which i have worked amongst them?
i will strike them with the pestilence, and disinherit them, and will make of you a nation greater and mightier than they.
mosheh said to yeahoh-vowelconsonant, then the egyptians will hear it; for you let this people up in your energy from amongst them.
they will tell it to the inhabitants of this land. they have heard that you yeahoh-vowelconsonant are amongst this people; for you yeahoh-vowelconsonant are seen face to face, and your cloud stands over them, and you go before them, in a pillar of cloud by day, and in a pillar of fire by night.
now if you killed this people as one man, then the nations which have heard the fame of you will speak, saying,
‘because yeahoh-vowelconsonant was not able to let this people come into the land which he swore to them, therefore he has slain them in the desert.'
now please let the energy of my mister be great, according as you have spoken, saying,
‘yeahoh-vowelconsonant is slow to anger, and abundant in kindness, forgiving distortion and misstep; and he will by no means clear the guilty, visiting the distortion of the fathers on the children, on the third and on the fourth generation.'
please pardon the distortion of this people according to the greatness of your kindness, and just as you have forgiven this people, from egypt even until now.
yeahoh-vowelconsonant said, i have pardoned according to your word;
but in very deed—as i live, and as all the land shall be filled with yeahoh-vowelconsonant's heavyweight—
because all those men who have seen my heavyweight and my signs, which i worked in egypt and in the desert, yet have tempted me these ten times, and have not listened to my voice;
surely they shall not see the land which i swore to their fathers, neither shall any of those who despised me see it.
but my worker kaleb, because he had another breathwind with him, and has followed me fully, him i will let come into the land into which he went. his seed shall inherit it.
since the amaleqi and the kanaani dwell in the valley, tomorrow turn and travel into the desert by the way to the red sea.
yeahoh-vowelconsonant spoke to mosheh and to ahron, saying,
how long shall i bear with this fracture congregation that complain against me? i have heard the complaints of the children of yisreal, which they complain against me.
tell them, ‘as i live, says yeahoh-vowelconsonant, surely as you have spoken in my ears, so i will do to you.
your dead bodies shall fall in this desert; and all who were counted of you, according to your whole number, from twenty years old and upward, who have complained against me,
surely you shall not come into the land concerning which i swore that i would make you dwell therein, except kaleb the son of yefuneh, and yeahoshua the son of nun.
but i will let your little ones that you said should be captured or killed come in, and they shall know the land which you have rejected.
but as for you, your dead bodies shall fall in this desert.
your children shall be wanderers in the desert forty years, and shall bear your promiscuities, until your dead bodies are consumed in the desert.
after the number of the days in which you spied out the land, even forty days, for every day a year, you will bear your distortions, even forty years, and you will know my alienation.'
i, yeahoh-vowelconsonant, have spoken. i will surely do this to all this fracture congregation who are gathered together against me. in this desert they shall be consumed, and there they shall die.
the men whom mosheh sent to spy out the land, who returned and made all the congregation to murmur against him by letting slander emerge against the land,
even those men who let slander of the land emerge, died by the plague before yeahoh-vowelconsonant.
but yeahoshua the son of nun and kaleb the son of yefuneh remained alive of those men who went to spy out the land.
mosheh told these words to all the children of yisreal, and the people mourned greatly.
they rose up early in the morning and upped to the top of the mountain, saying, behold, we are here, and will go up to the place which yeahoh-vowelconsonant has promised; for we have missed.
mosheh said, why now do you transgress the mouth of yeahoh-vowelconsonant, since it shall not prosper?
don't go up, for yeahoh-vowelconsonant isn't amongst you; that way you won't be struck down before your enemies.
for there the amaleqi and the kanaani are before you, and you will fall by the sword because you turned back from following yeahoh-vowelconsonant; therefore yeahoh-vowelconsonant will not be with you.
but they presumed to go up to the top of the mountain. nevertheless, the cabinet of yeahoh-vowelconsonant's covenant and mosheh didn't depart out of the camp.
then the amaleqis came down, and the kanaanis who lived in that mountain, and struck them and beat them down even to xhormah.
15
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to the children of yisreal, and tell them, ‘when you have come into the land of your settlements, which i give to you,
and will do a fiery to yeahoh-vowelconsonant—a onup, or a slaughter, to accomplish a vow, or as a contribution, or in your set feasts, to make a pleasant aroma to yeahoh-vowelconsonant, of the herd, or of the flock—
then he who nears-in his near-in shall near-in to yeahoh-vowelconsonant a rester of one tenth of an efah of fine flour mixed with one fourth of a hin of oil.
you shall prepare wine for the pourer, one fourth of a hin, with the onup or for the slaughter, for each lamb.
‘for a ram, you shall prepare for a rester two tenths of an efah of fine flour mixed with the third part of a hin of oil;
and for the pourer you shall near-in the third part of a hin of wine, of a pleasant aroma to yeahoh-vowelconsonant.
when you prepare a bull for an onup or for a slaughter, to accomplish a vow, or for completers to yeahoh-vowelconsonant,
then he shall near-in with the bull a rester of three tenths of an efah of fine flour mixed with half a hin of oil;
and you shall near-in for the pourer half a hin of wine, for a fiery, of a pleasant aroma to yeahoh-vowelconsonant.
thus it shall be done for each bull, for each ram, for each of the male lambs, or of the young goats.
according to the number that you shall prepare, so you shall do to everyone according to their number.
‘all who are native-born shall do these things in this way, in nearing-in a fiery, of a pleasant aroma to yeahoh-vowelconsonant.
if a stranger lives as a foreigner with you, or whoever may be amongst you throughout your generations, and will near-in a fiery, of a pleasant aroma to yeahoh-vowelconsonant, as you do, so he shall do.
for the community, there shall be one statute for you and for the stranger who lives as a foreigner, a world statute throughout your generations. as you are, so the foreigner shall be before yeahoh-vowelconsonant.
one torah and one ordinance shall be for you and for the stranger who lives as a foreigner with you.'
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to the children of yisreal, and tell them, ‘when you come into the land where i let you come,
then it shall be that when you eat of the bread of the land, you shall high a higher to yeahoh-vowelconsonant.
of the first of your dough you shall high a cake for a higher. as the higher of the threshing floor, so you shall high it.
of the first of your dough, you shall give to yeahoh-vowelconsonant a waver throughout your generations.
‘when you err, and don't observe all these mitzvahs which yeahoh-vowelconsonant has spoken to mosheh—
even all that yeahoh-vowelconsonant has mitzva'ed you by mosheh, from the day that yeahoh-vowelconsonant gave mitzvah and onward throughout your generations—
then it shall be, if it was done unwittingly, without the knowledge of the congregation, that all the congregation shall do one young bull for an onup, for a pleasant aroma to yeahoh-vowelconsonant, with its rester and its pourer, according to the ordinance, and one male goat for a misser.
the kohen shall make atonement for all the congregation of the children of yisreal, and they shall be forgiven; for it was an error, and they have let their near-in come, a fiery to yeahoh-vowelconsonant, and their misser before yeahoh-vowelconsonant, for their error.
all the congregation of the children of yisreal shall be forgiven, as well as the stranger who lives as a foreigner amongst them; for with regard to all the people, it was done unwittingly.
‘if a person misses unwittingly, then he shall near-in a female goat a year old for a misser.
the kohen shall make atonement for the person who errs when he misses unwittingly before yeahoh-vowelconsonant. he shall make atonement for him; and he shall be forgiven.
you shall have one torah for him who does anything unwittingly, for him who is native-born amongst the children of yisreal, and for the stranger who lives as a foreigner amongst them.
‘but the person who does anything with a high hand, whether he is native-born or a foreigner, blasphemes yeahoh-vowelconsonant. that person shall be cut off from amongst his people.
because he has despised yeahoh-vowelconsonant's word, and has broken his mitzvah, that person shall be utterly cut off. his distortion shall be on him.'
while the children of yisreal were in the desert, they found a man gathering sticks on the shabbat day.
those who found him gathering sticks made him near-in to mosheh and ahron, and to all the congregation.
they put him in custody, because it had not been declared what should be done to him.
yeahoh-vowelconsonant said to mosheh, the man shall surely be put to death. all the congregation shall stone him with stones outside of the camp.
all the congregation let him emerge outside of the camp, and stoned him to death with stones, as yeahoh-vowelconsonant mitzva'ed mosheh.
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to the children of yisreal, and tell them that they should make themselves tzitzit on the borders of their garments throughout their generations, and that they put on the zizit of each border a cord of blue.
it shall be to you for a zizit, that you may see it, and remember all yeahoh-vowelconsonant's mitzvahs, and do them; and that you don't follow your own heart and your own eyes, which which you used to be promiscuous;
so that you may remember and do all my mitzvahs, and be dedicated to your theory.
i am yeahoh-vowelconsonant your theory, who le you emerge from the land of egypt, to be your theory: i am yeahoh-vowelconsonant your theory.
16
now qoraxh, the son of izhar, the son of qohat, the son of levi, with datan and abiram, the sons of aliab, and on, the son of pelet, sons of reuben, took some men.
they rose up before mosheh, with some of the children of yisreal, two hundred and fifty princes of the congregation, called to the community, men of renown.
they assembled themselves together against mosheh and against ahron, and said to them, you take too much on yourself, since all the congregation are dedicated, everyone of them, and yeahoh-vowelconsonant is amongst them. why do you lift yourselves up above yeahoh-vowelconsonant's community?
when mosheh heard it, he fell on his face.
he said to qoraxh and to all his congregation, in the morning, yeahoh-vowelconsonant will show who are his, and who is dedicated, and will let him near-in to him. even him whom he shall choose, he will let near-in to him.
do this: have qoraxh and all his congregation take censers,
put fire in them, and put incense on them before yeahoh-vowelconsonant tomorrow. it shall be that the man whom yeahoh-vowelconsonant chooses, he shall be dedicated. you have gone too far, you sons of levi.
mosheh said to qoraxh, hear now, you sons of levi.
is it a small thing to you that the theory of yisreal has separated you from the congregation of yisreal, to let you near to himself, to work the work of yeahoh-vowelconsonant's dwelling, and to stand before the congregation to minister to them;
and that he has let you near, and all your brothers the sons of levi with you? do you seek the kohenhood also?
therefore you and all your congregation have gathered together against yeahoh-vowelconsonant. what is ahron that you complain against him?
mosheh sent to call datan and abiram, the sons of aliab; and they said, we won't come up.
is it a small thing that you have let us up out of a land oozing with milk and honey, to kill us in the desert, but you must also make yourself a prince over us?
moreover you haven't let us come into a land oozing with milk and honey, nor given us inheritance of fields and vineyards. will you put out the eyes of these men? we won't up.
mosheh was very angry, and said to yeahoh-vowelconsonant, don't respect their rester. i have not taken one donkey from them, neither have i fractured one of them.
mosheh said to qoraxh, you and all your congregation go before yeahoh-vowelconsonant, you, and they, and ahron, tomorrow.
each man take his censer and put incense on it, and each man let near-in before yeahoh-vowelconsonant his censer, two hundred and fifty censers; you also, and ahron, each with his censer.
they each took his censer, and put fire in it, and laid incense on it, and stood at the door of the tent of time with mosheh and ahron.
qoraxh assembled all the congregation opposite them to the door of the tent of time. yeahoh-vowelconsonant's heavyweight appeared to all the congregation.
yeahoh-vowelconsonant spoke to mosheh and to ahron, saying,
differentiate yourselves from amongst this congregation, that i may consume them in a moment.
they fell on their faces, and said, theory, the theory of the breathwinds of all flesh, shall one man miss, and will you be angry with all the congregation?
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to the congregation, saying, ‘get away from around the tent of qoraxh, datan, and abiram.'
mosheh rose up and went to datan and abiram; and the elders of yisreal followed him.
he spoke to the congregation, saying, depart, please, from the tents of these big-shot men, and touch nothing of theirs, lest you be consumed in all their misses.
so they went away from the tent of qoraxh, datan, and abiram, on every side. datan and abiram came out, and stood at the door of their tents with their wives, their sons, and their little ones.
mosheh said, hereby you shall know that yeahoh-vowelconsonant has sent me to do all these works; for they are not from my own mind.
if these men die the common death of all men, or if they experience what all men experience, then yeahoh-vowelconsonant hasn't sent me.
but if yeahoh-vowelconsonant makes a new thing, and the ground opens its mouth, and swallows them up with all that belong to them, and they go down alive into sheol, then you shall understand that these men have despised yeahoh-vowelconsonant.
as he finished speaking all these words, the ground that was under them split apart.
the land opened her mouth and swallowed them up with their households, all of qoraxh's men, and all their goods.
so they, and all that belonged to them went down alive into sheol. the land closed on them, and they were lost from amongst the community.
all yisreal that were around them fled at their cry; for they said, lest the land swallow us up.
fire came out from yeahoh-vowelconsonant, and devoured the two hundred and fifty men who neared-in the incense.
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to aleacar the son of ahron the kohen, that he take up the censers out of the burning, and scatter the fire away from the camp; for they are dedicated,
even the censers of those who missed against their own lives. let them be beaten into plates for a covering of the slaughter-place, for they neared them in before yeahoh-vowelconsonant. therefore they are dedicated. they shall be a sign to the children of yisreal.
aleacar the kohen took the bronze censers which those who were burnt had neared-in; and they beat them out for a covering of the slaughter-place,
to be a remembering to the children of yisreal, to the end that no stranger who isn't of the seed of ahron, would come near to burn incense before yeahoh-vowelconsonant, that he not be as qoraxh and as his congregation; as yeahoh-vowelconsonant spoke to him by mosheh.
but on the next day all the congregation of the children of yisreal complained against mosheh and against ahron, saying, you have killed yeahoh-vowelconsonant's people.
when the congregation was assembled against mosheh and against ahron, they looked towards the tent of time. behold, the cloud covered it, and yeahoh-vowelconsonant's heavyweight appeared.
mosheh and ahron came to the front of the tent of time.
yeahoh-vowelconsonant spoke to mosheh, saying,
get away from amongst this congregation, that i may consume them in a moment. they fell on their faces.
mosheh said to ahron, take your censer, put fire from the slaughter-place in it, lay incense on it, carry it quickly to the congregation, and make atonement for them; for wrath has gone out from yeahoh-vowelconsonant. the plague has begun.
ahron did as mosheh said, and ran into the middle of the community. the plague had already begun amongst the people. he put on the incense, and made atonement for the people.
he stood between the dead and the living; and the plague was stayed.
now those who died by the plague were fourteen thousand and seven hundred, in addition to those who died about the matter of qoraxh.
ahron returned to mosheh to the door of the tent of time, and the plague was stopped.
17
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to the children of yisreal, and take rods from them, one for each fathers' house, of all their princes according to their fathers' houses, twelve rods. write each man's name on his rod.
you shall write ahron's name on levi's rod. there shall be one rod for each head of their fathers' houses.
you shall lay them up in the tent of time before the covenant, where i meet with you.
it shall happen that the rod of the man whom i shall choose shall bud. i will make the murmurings of the children of yisreal, which they murmur against you, cease from me.
mosheh spoke to the children of yisreal; and all their princes gave him rods, for each prince one, according to their fathers' houses, a total of twelve rods. ahron's rod was amongst their rods.
mosheh laid up the rods before yeahoh-vowelconsonant in the tent of the testimony.
on the next day, mosheh went into the tent of the testimony; and behold, ahron's rod for the house of levi had sprouted, budded, produced blossoms, and bore ripe almonds.
mosheh let all the rods from before yeahoh-vowelconsonant emerge to all the children of yisreal. they looked, and each man took his rod.
yeahoh-vowelconsonant said to mosheh, put back the rod of ahron before the covenant, to be kept for a token against the children of rebellion; that you may make an end of their complaining against me, that they not die.
mosheh did so. as yeahoh-vowelconsonant mitzva'ed him, so he did.
the children of yisreal spoke to mosheh, saying, behold, we perish. we are lost. we are all lost.
everyone who keeps approaching yeahoh-vowelconsonant's dwelling, dies. will we all perish?
18
yeahoh-vowelconsonant said to ahron, you and your sons and your fathers' house with you shall bear the distortion of the dedicated; and you and your sons with you shall bear the distortion of your kohenhood.
let also your brothers near-in, the branch of levi, the branch of your father, near with you, that they may be joined to you, and minister to you; but you and your sons with you shall be before the tent of the testimony.
they shall keep your keepings and the keeping of the whole tent; only they shall not come near to the vessels of the dedicated and to the slaughter-place, that they not die, neither they nor you.
they shall be joined to you and keep the responsibility of the tent of time, for all the work of the tent. a stranger shall not come near to you.
you shall perform the duty of the dedicated and the duty of the slaughter-place, that there be no more wrath on the children of yisreal.
behold, i myself have taken your brothers the levis from amongst the children of yisreal. they are a gift to you, dedicated to yeahoh-vowelconsonant, to work the work of the tent of time.
you and your sons with you shall keep your kohenhood for everything of the slaughter-place, and for that within the veil. you shall work. i give you the work of the kohenhood as a gift. the stranger who comes near shall be put to death.
yeahoh-vowelconsonant spoke to ahron, behold, i myself have given you the keeping of my highers, even all the dedicated things of the children of yisreal. i have given them to you by reason of the sink-swimming, and to your sons, as a world portion.
this shall be yours of the most dedicated things from the fire: every near-in of theirs, even every rester of theirs, and every misser of theirs, and every blamer of theirs, which they shall render to me, shall be most dedicated for you and for your sons.
you shall eat of it like the most dedicated things. every male shall eat of it. it shall be dedicated to you.
this is yours, too: the waver of their gift, even all the wavers of the children of yisreal. i have given them to you, and to your sons and to your daughters with you, as a world portion. everyone who is clean in your house shall eat of it.
i have given to you all the best of the oil, all the best of the vintage, and of the grain, the first fruits of them which they give to yeahoh-vowelconsonant.
the first-ripe fruits of all that is in their land, which they let come to yeahoh-vowelconsonant, shall be yours. everyone who is clean in your house shall eat of it.
everything netted in yisreal shall be yours.
everything that opens the womb, of all flesh which they near-in to yeahoh-vowelconsonant, both of man and animal, shall be yours. nevertheless, you shall surely redeem the firstborn of man, and you shall redeem the firstborn of unclean animals.
you shall redeem those who are to be redeemed of them from a month old, according to your estimation, for five sheqels of money, according to the sheqel of the dedicated, which weighs twenty gerahs.
but you shall not redeem the firstborn of a cow, or the firstborn of a sheep, or the firstborn of a goat. they are dedicated. you shall sprinkle their blood on the slaughter-place, and shall burn their fat for a fiery, for a pleasant aroma to yeahoh-vowelconsonant.
their meat shall be yours, as the waver breast and as the right thigh, it shall be yours.
all the wavers of the dedicated things which the children of yisreal high to yeahoh-vowelconsonant, i have given you and your sons and your daughters with you, as a world portion. it is a world covenant of salt before yeahoh-vowelconsonant to you and to your seed with you.
yeahoh-vowelconsonant said to ahron, you shall have no inheritance in their land, neither shall you have any portion amongst them. i am your portion and your inheritance amongst the children of yisreal.
to the children of levi, behold, i have given all the tithe in yisreal for an inheritance, in return for their work which they work, even the work of the tent of time.
henceforth the children of yisreal shall not come near the tent of time, lest they bear miss, and die.
but the levis shall do the work of the tent of time, and they shall bear their distortion. it shall be a world statute throughout your generations. amongst the children of yisreal, they shall have no inheritance.
for the tithe of the children of yisreal, which they high as a higher to yeahoh-vowelconsonant, i have given to the levis for an inheritance. therefore i have said to them, ‘amongst the children of yisreal they shall have no inheritance.'
yeahoh-vowelconsonant spoke to mosheh, saying,
moreover you shall speak to the levis, and tell them, ‘when you take of the children of yisreal the tithe which i have given you from them for your inheritance, then you shall high a higher of it for yeahoh-vowelconsonant, a tithe of the tithe.
your waver shall be credited to you, as though it were the grain of the threshing floor, and as the fullness of the wine press.
thus you also shall high a higher to yeahoh-vowelconsonant of all your tithes, which you receive of the children of yisreal; and of it you shall give yeahoh-vowelconsonant's waver to ahron the kohen.
out of all your gifts, you shall high every higher to yeahoh-vowelconsonant, of all its best parts, even the dedicated part of it.'
therefore you shall tell them, ‘when you high its best from it, then it shall be credited to the levis as the increase of the threshing floor, and as the increase of the wine press.
you may eat it anywhere, you and your households, for it is your reward in return for your work in the tent of time.
you shall bear no miss by reason of it, when you have highed from it its best. you shall not void the dedicated things of the children of yisreal, that you not die.'
19
yeahoh-vowelconsonant spoke to mosheh and to ahron, saying,
this is the statute of the torah which yeahoh-vowelconsonant has mitzva'ed. tell the children of yisreal to take to you a red heifer without spot, in which is no defect, and which was never yoked.
you shall give her to aleacar the kohen, and he shall let her emerge outside of the camp, and one shall kill her before his face.
aleacar the kohen shall take some of her blood with his finger, and sprinkle her blood towards the front of the tent of time seven times.
one shall burn the heifer in his sight; her skin, and her meat, and her blood, with her dung, shall he burn.
the kohen shall take cedar wood, hyssop, and scarlet, and cast it into the middle of the burning of the heifer.
then the kohen shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the kohen shall be unclean until the evening.
he who burns her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the evening.
a man who is clean shall gather up the ashes of the heifer, and lay them up outside of the camp in a clean place; and it shall be kept for the congregation of the children of yisreal for use in water for cleansing impurity. it is a misser.
he who gathers the ashes of the heifer shall wash his clothes, and be unclean until the evening. it shall be to the children of yisreal, and to the stranger who lives as a foreigner amongst them, for a world statute.
he who touches the dead body of any man shall be unclean seven days.
he shall purify himself with water on the third day, and on the seventh day he shall be clean; but if he doesn't purify himself the third day, then the seventh day he shall not be clean.
whoever touches a dead person, the body of a man who has died, and doesn't purify himself, defiles yeahoh-vowelconsonant's dwelling; and that person shall be cut off from yisreal; because the water for impurity was not sprinkled on him, he shall be unclean. his uncleanness is yet on him.
this is the torah when a man dies in a tent: everyone who comes into the tent, and everyone who is in the tent, shall be unclean seven days.
every open vessel, which has no covering bound on it, is unclean.
whoever in the open field touches one who is slain with a sword, or a dead body, or a bone of a man, or a grave, shall be unclean seven days.
for the unclean, they shall take of the ashes of the burning of the misser; and running water shall be poured on them in a vessel.
a clean person shall take hyssop, dip it in the water, and sprinkle it on the tent, on all the vessels, on the persons who were there, and on him who touched the bone, or the slain, or the dead, or the grave.
the clean person shall sprinkle on the unclean on the third day, and on the seventh day. on the seventh day, he shall purify him. he shall wash his clothes and bathe himself in water, and shall be clean at evening.
but the man who shall be unclean, and shall not purify himself, that person shall be cut off from amongst the community, because he has defiled the dedicated of yeahoh-vowelconsonant. the water for impurity has not been sprinkled on him. he is unclean.
it shall be a world statute to them. he who sprinkles the water for impurity shall wash his clothes, and he who touches the water for impurity shall be unclean until evening.
whatever the unclean person touches shall be unclean; and the person that touches it shall be unclean until evening.
20
the children of yisreal, even the whole congregation, came into the desert of zin in the first month. the people stayed in qadesh. miriyam died there, and was buried there.
there was no water for the congregation; and they assembled themselves together against mosheh and against ahron.
the people quarrelled with mosheh, and spoke, saying, we wish that we had died when our brothers died before yeahoh-vowelconsonant.
why have you let yeahoh-vowelconsonant's community come into this desert, that we should die there, we and our animals?
why have you let us up from egypt, to let us come in to this fracture place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.
mosheh and ahron went from the presence of the community to the door of the tent of time, and fell on their faces. yeahoh-vowelconsonant's heavyweight appeared to them.
yeahoh-vowelconsonant spoke to mosheh, saying,
take the rod, and assemble the congregation, you, and ahron your brother, and speak to the rock before their eyes, that it pour out its water. you shall let water emerge to them out of the rock; so you shall give the congregation and their livestock drink.
mosheh took the rod from before yeahoh-vowelconsonant, as he mitzva'ed him.
mosheh and ahron gathered the community together before the rock, and he said to them, hear now, you rebels. shall we let water emerge out of this rock for you?
mosheh lifted up his hand, and struck the rock with his rod twice, and water came out abundantly. the congregation and their livestock drank.
yeahoh-vowelconsonant said to mosheh and ahron, because you didn't emunah in me, to dedicate me in the eyes of the children of yisreal, therefore you shall not let this community come into the land which i have given them.
these are the waters of meribah; because the children of yisreal strove with yeahoh-vowelconsonant, and he was dedicated in them.
mosheh sent messengers from qadesh to the king of adom, saying: your brother yisreal says: you know all the travail that has happened to us;
how our fathers went down into egypt, and we lived in egypt a long time. the egyptians mistreated us and our fathers.
when we cried to yeahoh-vowelconsonant, he heard our voice, sent a messenger, and let us emerge from egypt. behold, we are in qadesh, a city in the edge of your border.
please let us pass through your land. we will not pass through field or through vineyard, neither will we drink from the water of the wells. we will go along the king's highway. we will not turn away to the right hand nor to the left, until we have passed your border.
adom said to him, you shall not pass through me, lest i come out with the sword against you.
the children of yisreal said to him, we will go up by the highway; and if we drink your water, i and my livestock, then i will give its price. only let me, without doing anything else, pass through on my feet.
he said, you shall not pass through. adom came out against him with many people, and with a strong hand.
thus adom refused to give yisreal passage through his border, so yisreal turned away from him.
they travelled from qadesh, and the children of yisreal, even the whole congregation, came to mount hor.
yeahoh-vowelconsonant spoke to mosheh and ahron in mount hor, by the border of the land of adom, saying,
ahron shall be gathered to his people; for he shall not come into the land which i have given to the children of yisreal, because you rebelled against my word at the waters of meribah.
take ahron and aleacar his son, and let them up to mount hor;
and strip ahron of his garments, and put them on aleacar his son. ahron shall be gathered, and shall die there.
mosheh did as yeahoh-vowelconsonant mitzva'ed. they went up onto mount hor in the sight of all the congregation.
mosheh stripped ahron of his garments, and put them on aleacar his son. ahron died there on the top of the mountain, and mosheh and aleacar came down from the mountain.
when all the congregation saw that ahron was dead, they wept for ahron thirty days, even all the house of yisreal.
21
the kanaani, the king of arad, who lived in the south, heard that yisreal came by the way of atarim. he fought against yisreal, and took some of them captive.
yisreal vowed a vow to yeahoh-vowelconsonant, and said, if you will indeed deliver this people into my hand, then i will net their cities.
yeahoh-vowelconsonant listened to the voice of yisreal, and delivered up the kanaanis; and they netted them and their cities. the name of the place was called xhormah.
they travelled from mount hor by the way to the red sea, to go around the land of adom. the person of the people was very discouraged because of the journey.
the people spoke against theory and against mosheh: why have you let us from egypt to die in the desert? for there is no bread, there is no water, and our self loathes this disgusting food.
yeahoh-vowelconsonant sent venomous snakes amongst the people, and they bit the people. many people of yisreal died.
the people came to mosheh, and said, we have missed, because we have spoken against yeahoh-vowelconsonant and against you. pray to yeahoh-vowelconsonant, that he take away the serpents from us. mosheh prayed for the people.
yeahoh-vowelconsonant said to mosheh, make a venomous snake, and set it on a pole. it shall happen that everyone who is bitten, when he sees it, shall live.
mosheh made a serpent of bronze, and set it on the pole. if a serpent had bitten any man, when he looked at the serpent of bronze, he lived.
the children of yisreal travelled, and encamped in obot.
they travelled from obot, and encamped at iyeabarim, in the desert which is before moab, towards the sunrise.
from there they travelled, and encamped in the valley of zered.
from there they travelled, and encamped on the other side of the arnon, which is in the desert that comes out of the border of the amoris; for the arnon is the border of moab, between moab and the amoris.
therefore it is said in the book of the wars of yeahoh-vowelconsonant, vaheb in sufah, the valleys of the arnon,
the slope of the valleys that incline towards the settlement of ar, leans on the border of moab.
from there they travelled to beer; that is the well of which yeahoh-vowelconsonant said to mosheh, gather the people together, and i will give them water.
then yisreal sang this song: spring up, well. sing to it,
the well, which the princes dug, which the nobles of the people dug, with the sceptre, and with their poles. from the desert they travelled to matanah;
and from matanah to naxhalial; and from naxhalial to bamot;
and from bamot to the valley that is in the field of moab, to the top of pisgah, which looks down on the desert.
yisreal sent messengers to sixhon king of the amoris, saying,
let me pass through your land. we will not turn away into field or vineyard. we will not drink of the water of the wells. we will go by the king's highway, until we have passed your border.
sixhon would not allow yisreal to pass through his border, but sixhon gathered all his people together, and went out against yisreal into the desert, and came to yeahaz. he fought against yisreal.
yisreal struck him with the edge of the sword, and inherited his land from the arnon to the yaboq, even to the children of amon; for the border of the children of amon was fortified.
yisreal took all these cities. yisreal lived in all the cities of the amoris, in xheshbon, and in all her villages.
for xheshbon was the city of sixhon the king of the amoris, who had fought against the former king of moab, and taken all his land out of his hand, even to the arnon.
therefore those who speak in proverbs say, come to xheshbon. let the city of sixhon be built and established;
for a fire has gone out of xheshbon, a flame from the city of sixhon. it has devoured ar of moab, the misters of the high places of the arnon.
woe to you, moab. you are lost, people of khemosh. he has given his sons as fugitives, and his daughters into captivity, to sixhon king of the amoris.
we have shot at them. xheshbon is lost even to dibon. we have laid waste even to nofaxh, which reaches to medeba.
thus yisreal lived in the land of the amoris.
mosheh sent to spy out yacer. they took her villages, and drove out the amoris who were there.
they turned and went up by the way of bashan. og the king of bashan went out against them, he and all his people, to battle at edrei.
yeahoh-vowelconsonant said to mosheh, don't respect him, for i have delivered him into your hand, with all his people, and his land. you shall do to him as you did to sixhon king of the amoris, who lived at xheshbon.
so they struck him, with his sons and all his people, until there were no survivors; and they inherited his land.
22
the children of yisreal travelled, and encamped in the plains of moab beyond the yordan at yerixho.
balaq the son of zippor saw all that yisreal had done to the amoris.
moab was very afraid of the people, because they were many. moab was distressed because of the children of yisreal.
moab said to the elders of midian, now this multitude will lick up all that is around us, as the ox licks up the grass of the field. balaq the son of zippor was king of moab at that time.
he sent messengers to balaam the son of beor, to petor, which is by the river, to the land of the children of his people, to call him, saying, behold, there is a people who came out of egypt. behold, they cover the surface of the land, and they are staying opposite me.
please come now therefore, and curse this people for me; for they are too enormous for me. perhaps i shall prevail, that we may strike them, and that i may drive them out of the land; for i know that he whom you bless is blessed, and he whom you curse is cursed.
the elders of moab and the elders of midian went with the rewards of divination in their hand. they came to balaam, and spoke to him the words of balaq.
he said to them, lodge here this night, and i will let word return to you again, as yeahoh-vowelconsonant shall speak to me. the princes of moab stayed with balaam.
theory came to balaam, and said, who are these men with you?
balaam said to theory, balaq the son of zippor, king of moab, has said to me,
‘behold, the people that has come out of egypt covers the surface of the land. now, come curse them for me. perhaps i shall be able to fight against them, and shall drive them out.'
theory said to balaam, you shall not go with them. you shall not curse the people, for they are blessed.
balaam rose up in the morning, and said to the princes of balaq, go to your land; for yeahoh-vowelconsonant refuses to permit me to go with you.
the princes of moab rose up, and they went to balaq, and said, balaam refuses to come with us.
balaq again sent princes, more, and more honourable than they.
they came to balaam, and said to him, balaq the son of zippor says, ‘please let nothing hinder you from coming to me,
for i will promote you to very great honour, and whatever you say to me i will do. please come therefore, and curse this people for me.'
balaam answered the workers of balaq, if balaq would give me his house full of silver and gold, i can't go beyond the mouth of yeahoh-vowelconsonant my theory, to do less or more.
now therefore please stay here tonight as well, that i may know what else yeahoh-vowelconsonant will speak to me.
theory came to balaam at night, and said to him, if the men have come to call you, rise up, go with them; but only the word which i speak to you, that you shall do.
balaam rose up in the morning, and saddled his donkey, and went with the princes of moab.
theory's anger burnt because he went; and yeahoh-vowelconsonant's messenger placed himself in the way to oppose him. now he was riding on his donkey, and his two servants were with him.
the donkey saw yeahoh-vowelconsonant's messenger standing in the way, with his sword drawn in his hand; and the donkey turned out of the path, and went into the field. balaam struck the donkey, to turn her into the path.
then yeahoh-vowelconsonant's messenger stood in a narrow path between the vineyards, a wall being on this side, and a wall on that side.
the donkey saw yeahoh-vowelconsonant's messenger, and she thrust herself to the wall, and crushed balaam's foot against the wall. he struck her again.
yeahoh-vowelconsonant's messenger went further, and stood in a narrow place, where there was no way to turn either to the right hand or to the left.
the donkey saw yeahoh-vowelconsonant's messenger, and she lay down under balaam. balaam's anger burnt, and he struck the donkey with his staff.
yeahoh-vowelconsonant opened the mouth of the donkey, and she said to balaam, what have i done to you, that you have struck me these three times?
balaam said to the donkey, because you have mocked me, i wish there were a sword in my hand, for now i would have killed you.
the donkey said to balaam, am i not your donkey, on which you have ridden all your life long until today? was i ever in the habit of doing so to you? he said, no.
then yeahoh-vowelconsonant opened the eyes of balaam, and he saw yeahoh-vowelconsonant's messenger standing in the way, with his sword drawn in his hand; and he bowed his head, and fell on his face.
yeahoh-vowelconsonant's messenger said to him, why have you struck your donkey these three times? behold, i have come out to oppose, because your way is perverse before me.
the donkey saw me, and turned away before me these three times. unless she had turned away from me, surely now i would have killed you, and saved her alive.
balaam said to yeahoh-vowelconsonant's messenger, i have missed; for i didn't know that you stood in the way against me. now therefore, if it displeases you, i will go back again.
yeahoh-vowelconsonant's messenger said to balaam, go with the men; but you shall only speak the word that i shall speak to you. so balaam went with the princes of balaq.
when balaq heard that balaam had come, he went out to meet him to the city of moab, which is on the border of the arnon, which is in the utmost part of the border.
balaq said to balaam, didn't i earnestly send for you to summon you? why didn't you come to me? am i not able indeed to promote you to honour?
balaam said to balaq, behold, i have come to you. can i speak anything at all now? i will speak the word that theory puts in my mouth.
balaam went with balaq, and they came to qiriat xhuzot.
balaq slaughtered cattle and sheep, and sent to balaam, and to the princes who were with him.
in the morning, balaq took balaam, and upped him into the high places of possess-lord; and he saw from there part of the people.
23
balaam said to balaq, build here seven slaughter-places for me, and prepare here seven bulls and seven rams for me.
balaq did as balaam had spoken; and balaq and balaam upped on every slaughter-place a bull and a ram.
balaam said to balaq, stand by your onup, and i will go. perhaps yeahoh-vowelconsonant will come to meet me. whatever he shows me i will tell you. he went to a bare height.
theory met balaam, and he said to him, i have prepared the seven slaughter-places, and i have upped a bull and a ram on every slaughter-place.
yeahoh-vowelconsonant put a word in balaam's mouth, and said, return to balaq, and thus you shall speak.
he returned to him, and behold, he was standing by his onup, he, and all the princes of moab.
he took up his parable, and said, from aram has balaq rested me, the king of moab from the mountains of the east. come, curse yaqob for me. come, defy yisreal.
how shall i curse whom theory has not cursed? how shall i defy whom yeahoh-vowelconsonant has not defied?
for from the top of the rocks i see him. from the hills i see him. behold, it is a people that dwells alone, and shall not be listed amongst the nations.
who can count the dust of yaqob, or count the fourth part of yisreal? let me die the death of the right. let my last end be like his.
balaq said to balaam, what have you done to me? i took you to curse my enemies, and behold, you have blessed them altogether.
he answered and said, must i not take heed to speak that which yeahoh-vowelconsonant puts in my mouth?
balaq said to him, please come with me to another place, where you may see them. you shall see just part of them, and shall not see them all. curse them from there for me.
he took him into the field of zofim, to the top of pisgah, and built seven slaughter-places, and upped a bull and a ram on every slaughter-place.
he said to balaq, stand here by your onup, while i meet theory over there.
yeahoh-vowelconsonant met balaam, and put a word in his mouth, and said, return to balaq, and say this.
he came to him, and behold, he was standing by his onup, and the princes of moab with him. balaq said to him, what has yeahoh-vowelconsonant spoken?
he took up his parable, and said, rise up, balaq, and hear. listen to me, you son of zippor.
theory is not a man, that he should lie, nor a son of man, that he should repent. has he said, and he won't do it? or has he spoken, and he won't make it good?
behold, i have taken to bless. he has blessed, and i can't reverse it.
he has not seen power in yaqob. neither has he seen toil in yisreal. yeahoh-vowelconsonant his theory is with him. the shout of a king is amongst them.
theory lets them emerge from egypt. he has as it were the strength of the wild ox.
surely there is no enchantment with yaqob; neither is there any divination with yisreal. now it shall be said of yaqob and of yisreal, ‘what has theory done.'
behold, a people rises up as a lioness. as a lion he lifts himself up. he shall not lie down until he eats of the prey, and drinks the blood of the slain.
balaq said to balaam, neither curse them at all, nor bless them at all.
but balaam answered balaq, didn't i tell you, saying, ‘all that yeahoh-vowelconsonant speaks, that i must do?'
balaq said to balaam, come now, i will take you to another place; perhaps it will please theory that you may curse them for me from there.
balaq took balaam to the top of peor, that looks down on the desert.
balaam said to balaq, build seven slaughter-places for me here, and prepare seven bulls and seven rams for me here.
balaq did as balaam had said, and upped a bull and a ram on every slaughter-place.
24
when balaam saw that it pleased yeahoh-vowelconsonant to bless yisreal, he didn't go, as at the other times, to use divination, but he set his face towards the desert.
balaam lifted up his eyes, and he saw yisreal dwelling according to their branches; and the breathwind of theory came on him.
he took up his parable, and said, balaam the son of beor says, the man whose eyes are open says;
he says, who hears the words of theory, who sees the vision of the breast-field, falling down, and having his eyes open:
how goodly are your tents, yaqob, and your dwellings, yisreal.
as valleys they are spread out, as gardens by the riverside, as aloes which yeahoh-vowelconsonant has planted, as cedar trees beside the waters.
water shall flow from his buckets. his seed shall be in many waters. his king shall be higher than agag. his kingdom shall be exalted.
theory lets him emerge egypt. he has as it were the strength of the wild ox. he shall consume the nations his adversaries, shall break their bones in pieces, and pierce them with his arrows.
he couched, he lay down as a lion, as a lioness; who shall rouse him up? everyone who blesses you is blessed. everyone who curses you is cursed.
balaq's anger burnt against balaam, and he struck his hands together. balaq said to balaam, i called you to curse my enemies, and, behold, you have altogether blessed them these three times.
therefore, flee to your place, now. i thought to promote you to great honour; but, behold, yeahoh-vowelconsonant has kept you back from honour.
balaam said to balaq, didn't i also tell your messengers whom you sent to me, saying,
‘if balaq would give me his house full of silver and gold, i can't go beyond yeahoh-vowelconsonant's mouth, to do either good or bad from my own mind. i will say what yeahoh-vowelconsonant says'?
now, behold, i go to my people. come, i will inform you what this people shall do to your people in the latter days.
he took up his parable, and said, balaam the son of beor says, the man whose eyes are open says;
he says, who hears the words of theory, knows the knowledge of the most high, and who sees the vision of the breast-field, falling down, and having his eyes open:
i see him, but not now. i see him, but not near. a star will come out of yaqob. a sceptre will rise out of yisreal, and shall strike through the corners of moab, and crush all the sons of shet.
adom shall be an inheritance. seir, his enemy, also shall be an inheritance, while yisreal does valiantly.
out of yaqob shall one have dominion, and shall destroy the remnant from the city.
he looked at amaleq, and took up his parable, and said, amaleq was the first of the nations, but his latter end shall come to be lost.
he looked at the qeni, and took up his parable, and said, your dwelling place is strong. your nest is set in the rock.
nevertheless qayin shall be wasted, until asshur carries you away captive.
he took up his parable, and said, alas, who shall live when theory does this?
but ships shall come from the coast of kitim. they shall afflict asshur, and shall afflict eber. he also shall come to be lost.
balaam rose up, and went and returned to his place; and balaq also went his way.
25
yisreal stayed in shittim; and the people began to be promiscuous with the daughters of moab;
for they called the people to the slaughters of their theories. the people ate and bowed down to their theories.
yisreal joined himself to possess-lord peor, and yeahoh-vowelconsonant's anger burnt against yisreal.
yeahoh-vowelconsonant said to mosheh, take all the chiefs of the people, and hang them up to yeahoh-vowelconsonant before the sun, that the fierce anger of yeahoh-vowelconsonant may turn away from yisreal.
mosheh said to the judges of yisreal, everyone kill his men who have joined themselves to possess-lord peor.
behold, one of the children of yisreal came and neared-in to his brothers a midiani woman in the sight of mosheh, and in the sight of all the congregation of the children of yisreal, while they were weeping at the door of the tent of time.
when pinxhas, the son of aleacar, the son of ahron the kohen, saw it, he rose up from the middle of the congregation, and took a spear in his hand.
he went after the man of yisreal into the pavilion, and thrust both of them through, the man of yisreal, and the woman through her body. so the plague was stopped amongst the children of yisreal.
those who died by the plague were twenty-four thousand.
yeahoh-vowelconsonant spoke to mosheh, saying,
pinxhas, the son of aleacar, the son of ahron the kohen, has turned my wrath away from the children of yisreal, in that he was jealous with my jealousy amongst them, so that i didn't consume the children of yisreal in my jealousy.
therefore say, ‘behold, i give to him my covenant of peace.
it shall be to him, and to his seed after him, the covenant of a world kohenhood, because he was jealous for his theory, and made atonement for the children of yisreal.'
now the name of the man of yisreal that was slain, who was slain with the midiani woman, was cimri, the son of salu, a prince of a fathers' house amongst the shimeonis.
the name of the midiani woman who was slain was kocbi, the daughter of zur. he was head of the people of a fathers' house in midian.
yeahoh-vowelconsonant spoke to mosheh, saying,
narrow the midianis, and strike them;
for they narrowed you with their wiles, wherein they have deceived you in the matter of peor, and in the incident regarding kocbi, the daughter of the prince of midian, their sister, who was slain on the day of the plague in the matter of peor.
26
after the plague, yeahoh-vowelconsonant spoke to mosheh and to aleacar the son of ahron the kohen, saying,
take a census of all the congregation of the children of yisreal, from twenty years old and upward, by their fathers' houses, all who are able to go out to war in yisreal.
mosheh and aleacar the kohen spoke with them in the plains of moab by the yordan at yerixho, saying,
take a census, from twenty years old and upward, as yeahoh-vowelconsonant mitzva'ed mosheh and the children of yisreal. these are those who came out of the land of egypt.
reuben, the firstborn of yisreal; the sons of reuben: of xhanokh, the family of the xhanokhis; of palu, the family of the paluis;
of xhezron, the family of the xhezronis; of kharmi, the family of the kharmis.
these are the families of the reubenis; and those who were counted of them were forty-three thousand and seven hundred and thirty.
the son of palu: aliab.
the sons of aliab: nemual, datan, and abiram. these are that datan and abiram who were called by the congregation, who rebelled against mosheh and against ahron in the congregation of qoraxh when they rebelled against yeahoh-vowelconsonant;
and the land opened her mouth, and swallowed them up together with qoraxh when that congregation died; at the time the fire devoured two hundred and fifty men, and they became a sign.
notwithstanding, the sons of qoraxh didn't die.
the sons of shimeon after their families: of nemual, the family of the nemualis; of yamin, the family of the yaminis; of yakin, the family of the yakinis;
of ceraxh, the family of the ceraxhis; of shaul, the family of the shaulis.
these are the families of the shimeonis, twenty-two thousand and two hundred.
the sons of gad after their families: of zefon, the family of the zefonis; of xhagi, the family of the xhagis; of shuni, the family of the shunis;
of ocni, the family of the ocnis; of eri, the family of the eris;
of arod, the family of the arodis; of areli, the family of the arelis.
these are the families of the sons of gad according to those who were counted of them, forty thousand and five hundred.
the sons of yeahudah: er and onan. er and onan died in the land of kanaan.
the sons of yeahudah after their families were: of shelaxh, the family of the shelanis; of perez, the family of the perezis; of ceraxh, the family of the ceraxhis.
the sons of perez were: of xhezron, the family of the xhezronis; of xhamul, the family of the xhamulis.
these are the families of yeahudah according to those who were counted of them, seventy-six thousand and five hundred.
the sons of yissakhar after their families: of tola, the family of the tolais; of puvah, the family of the punis;
of yashub, the family of the yashubis; of shimron, the family of the shimronis.
these are the families of yissakhar according to those who were counted of them, sixty-four thousand and three hundred.
the sons of cebulun after their families: of sered, the family of the seredis; of ailon, the family of the ailonis; of yaxhleal, the family of the yaxhlealis.
these are the families of the cebulunis according to those who were counted of them, sixty thousand and five hundred.
the sons of yosef after their families: manasheh and efraim.
the sons of manasheh: of makhir, the family of the makhiris; and makhir became the father of gilead; of gilead, the family of the gileadis.
these are the sons of gilead: of iecer, the family of the ieceris; of xheleq, the family of the xheleqis;
and asrial, the family of the asrialis; and shekhem, the family of the shekhemis;
and shemida, the family of the shemidais; and xhefer, the family of the xheferis.
zelopexhad the son of xhefer had no sons, but daughters: and the names of the daughters of zelopexhad were maxhlah, noaxh, xhoglah, milkah, and tirzah.
these are the families of manasheh. those who were counted of them were fifty-two thousand and seven hundred.
these are the sons of efraim after their families: of shutelaxh, the family of the shutelaxhis; of bekher, the family of the bekheris; of taxhan, the family of the taxhanis.
these are the sons of shutelaxh: of eran, the family of the eranis.
these are the families of the sons of efraim according to those who were counted of them, thirty-two thousand and five hundred. these are the sons of yosef after their families.
the sons of benyamin after their families: of bela, the family of the belais; of ashbel, the family of the ashbelis; of axhiram, the family of the axhiramis;
of shefufam, the family of the shufamis; of xhufam, the family of the xhufamis.
the sons of bela were ard and naaman: the family of the ardis; and of naaman, the family of the naamis.
these are the sons of benyamin after their families; and those who were counted of them were forty-five thousand and six hundred.
these are the sons of dan after their families: of shuxham, the family of the shuxhamis. these are the families of dan after their families.
all the families of the shuxhamis, according to those who were counted of them, were sixty-four thousand and four hundred.
the sons of asher after their families: of imnah, the family of the imnis; of ishvi, the family of the ishvis; of beriah, the family of the beris.
of the sons of beriah: of xheber, the family of the xheberis; of malkhial, the family of the malkhialis.
the name of the daughter of asher was seraxh.
these are the families of the sons of asher according to those who were counted of them, fifty-three thousand and four hundred.
the sons of naftali after their families: of yaxhzeal, the family of the yaxhzealis; of guni, the family of the gunis;
of yezer, the family of the yezeris; of shilem, the family of the shilemis.
these are the families of naftali according to their families; and those who were counted of them were forty-five thousand and four hundred.
these are those who were counted of the children of yisreal, six hundred and one thousand and seven hundred and thirty.
yeahoh-vowelconsonant spoke to mosheh, saying,
to these the land shall be divided for an inheritance according to the number of names.
to the more you shall give the more inheritance, and to the fewer you shall give the less inheritance. to everyone according to those who were counted of him shall his inheritance be given.
notwithstanding, the land shall be divided by lot. according to the names of the branches of their fathers they shall inherit.
according to the lot shall their inheritance be divided between the more and the fewer.
these are those who were counted of the levis after their families: of gershon, the family of the gershonis; of qohat, the family of the qohatis; of merari, the family of the meraris.
these are the families of levi: the family of the libnis, the family of the xhebronis, the family of the maxhlis, the family of the mushis, and the family of the qoraxhis. qohat became the father of amram.
the name of amram's wife was yokhebed, the daughter of levi, who was born to levi in egypt. she bore to amram ahron and mosheh, and miriyam their sister.
to ahron were born nadab and abihu, aleacar and itamar.
nadab and abihu died when they neared-in strange fire before yeahoh-vowelconsonant.
those who were counted of them were twenty-three thousand, every male from a month old and upward; for they were not counted amongst the children of yisreal, because there was no inheritance given them amongst the children of yisreal.
these are those who were counted by mosheh and aleacar the kohen, who counted the children of yisreal in the plains of moab by the yordan at yerixho.
but amongst these there was not a man of them who were counted by mosheh and ahron the kohen, who counted the children of yisreal in the desert of sinai.
for yeahoh-vowelconsonant had said of them, they shall surely die in the desert. there was not a man left of them, except kaleb the son of yefuneh, and yeahoshua the son of nun.
27
then the daughters of zelopexhad, the son of xhefer, the son of gilead, the son of makhir, the son of manasheh, of the families of manasheh the son of yosef came near. these are the names of his daughters: maxhlah, noaxh, xhoglah, milkah, and tirzah.
they stood before mosheh, before aleacar the kohen, and before the princes and all the congregation, at the door of the tent of time, saying,
our father died in the desert. he was not amongst the congregation of those who gathered themselves together against yeahoh-vowelconsonant in the congregation of qoraxh, but he died in his own miss. he had no sons.
why should the name of our father be taken away from amongst his family, because he had no son? give to us a holding amongst the brothers of our father.
mosheh neared-in their cause before yeahoh-vowelconsonant.
yeahoh-vowelconsonant spoke to mosheh, saying,
the daughters of zelopexhad speak right. you shall surely give them a holding of an inheritance amongst their father's brothers. you shall let the inheritance of their father pass to them.
you shall speak to the children of yisreal, saying, ‘if a man dies, and has no son, then you shall let his inheritance pass to his daughter.
if he has no daughter, then you shall give his inheritance to his brothers.
if he has no brothers, then you shall give his inheritance to his father's brothers.
if his father has no brothers, then you shall give his inheritance to his kinsman who is next to him of his family, and he shall inherit it. this shall be a statute and ordinance for the children of yisreal, as yeahoh-vowelconsonant mitzva'ed mosheh.'
yeahoh-vowelconsonant said to mosheh, go up into this mountain of abarim, and see the land which i have given to the children of yisreal.
when you have seen it, you also shall be gathered to your people, as ahron your brother was gathered;
because in the strife of the congregation, you rebelled against my word in the desert of zin, to honour me as dedicated at the waters before their eyes. (these are the waters of meribah of qadesh in the desert of zin.)
mosheh spoke to yeahoh-vowelconsonant, saying,
let yeahoh-vowelconsonant, the theory of the breathwinds of all flesh, appoint a man over the congregation,
who may emerge before them, and who may come in before them, and who may let them emerge, and who may let them come in, that the congregation of yeahoh-vowelconsonant may not be as sheep which have no shepherd.
yeahoh-vowelconsonant said to mosheh, take yeahoshua the son of nun, a man in whom is the breathwind, and lay your hand on him.
set him before aleacar the kohen, and before all the congregation; and commission him in their sight.
you shall give authority to him, that all the congregation of the children of yisreal may obey.
he shall stand before aleacar the kohen, who shall enquire for him by the judgement of the urim before yeahoh-vowelconsonant. at his word they shall go out, and at his word they shall come in, both he and all the children of yisreal with him, even all the congregation.
mosheh did as yeahoh-vowelconsonant mitzva'ed him. he took yeahoshua, and set him before aleacar the kohen and before all the congregation.
he laid his hands on him and commissioned him, as yeahoh-vowelconsonant spoke by mosheh.
28
yeahoh-vowelconsonant spoke to mosheh, saying,
mitzvah the children of yisreal, and tell them, ‘see that you near-in my near-in, my bread for my fieries, as a pleasant aroma to me, in their due season.'
you shall tell them, ‘this is the fiery which you shall near-in to yeahoh-vowelconsonant: male lambs a year old without defect, two day by day, for a continual onup.
you shall do the one lamb in the morning, and you shall do the other lamb at evening,
with one tenth of an efah of fine flour for a rester, mixed with the fourth part of a hin of beaten oil.
it is a continual onup which was ordained in mount sinai for a pleasant aroma, a fiery to yeahoh-vowelconsonant.
its pourer shall be the fourth part of a hin for each lamb. you shall pour out a pourer of strong drink to yeahoh-vowelconsonant in the dedicated place.
the other lamb you shall do at evening. as the rester of the morning, and as its pourer, you shall do it, a fiery, for a pleasant aroma to yeahoh-vowelconsonant.
‘on the shabbat day, two male lambs a year old without defect, and two tenths of an efah of fine flour for a rester mixed with oil, and its pourer:
this is the onup of every shabbat, in addition to the continual onup and its pourer.
‘in the beginnings of your months, you shall near-in an onup to yeahoh-vowelconsonant: two young bulls, one ram, seven male lambs a year old without defect,
and three tenths of an efah of fine flour for a rester mixed with oil, for each bull; and two tenth parts of fine flour for a rester mixed with oil, for the one ram;
and one tenth part of fine flour mixed with oil for a rester to every lamb, as an onup of a pleasant aroma, a fiery to yeahoh-vowelconsonant.
their pourers shall be half a hin of wine for a bull, the third part of a hin for the ram, and the fourth part of a hin for a lamb. this is the onup of every month throughout the months of the year.
also, one male goat for a misser to yeahoh-vowelconsonant shall be done in addition to the continual onup and its pourer.
‘in the first month, on the fourteenth day of the month, is yeahoh-vowelconsonant's stop-skip.
on the fifteenth day of this month shall be a feast. unleavened bread shall be eaten for seven days.
in the first day shall be a dedicated convocation. you shall do no regular work,
but you shall near-in a fiery, an onup to yeahoh-vowelconsonant: two young bulls, one ram, and seven male lambs a year old. they shall be without defect,
with their rester, fine flour mixed with oil. you shall do three tenths for a bull, and two tenths for the ram.
you shall do one tenth for every lamb of the seven lambs;
and one male goat for a misser, to make atonement for you.
you shall do these in addition to the onup of the morning, which is for a continual onup.
in this way you shall do daily, for seven days, the food of the fiery, of a pleasant aroma to yeahoh-vowelconsonant. it shall be done in addition to the continual onup and its pourer.
on the seventh day you shall have a dedicated convocation. you shall do no regular work.
‘also in the day of the first fruits, when you near-in a new rester to yeahoh-vowelconsonant in your feast of weeks, you shall have a dedicated convocation. you shall do no regular work;
but you shall near-in an onup for a pleasant aroma to yeahoh-vowelconsonant: two young bulls, one ram, seven male lambs a year old;
and their rester, fine flour mixed with oil, three tenths for each bull, two tenths for the one ram,
one tenth for every lamb of the seven lambs;
and one male goat, to make atonement for you.
besides the continual onup and its rester, you shall do them and their pourers. see that they are without defect.
29
‘in the seventh month, on the first day of the month, you shall have a dedicated convocation; you shall do no regular work. it is a day of blowing of trumpets to you.
you shall do an onup for a pleasant aroma to yeahoh-vowelconsonant: one young bull, one ram, seven male lambs a year old without defect;
and their rester, fine flour mixed with oil: three tenths for the bull, two tenths for the ram,
and one tenth for every lamb of the seven lambs;
and one male goat for a misser, to make atonement for you;
in addition to the onup of the new moon with its rester, and the continual onup with its rester, and their pourers, according to their ordinance, for a pleasant aroma, a fiery to yeahoh-vowelconsonant.
‘on the tenth day of this seventh month you shall have a dedicated convocation. you shall afflict your selves. you shall do no kind of work;
but you shall do an onup to yeahoh-vowelconsonant for a pleasant aroma: one young bull, one ram, seven male lambs a year old, all without defect;
and their rester, fine flour mixed with oil: three tenths for the bull, two tenths for the one ram,
one tenth for every lamb of the seven lambs;
one male goat for a misser, in addition to the misser of atonement, and the continual onup, and its rester, and their pourers.
‘on the fifteenth day of the seventh month you shall have a dedicated convocation. you shall do no regular work. you shall keep a feast to yeahoh-vowelconsonant seven days.
you shall near-in an onup, a fiery, of a pleasant aroma to yeahoh-vowelconsonant: thirteen young bulls, two rams, fourteen male lambs a year old, all without defect;
and their rester, fine flour mixed with oil: three tenths for every bull of the thirteen bulls, two tenths for each ram of the two rams,
and one tenth for every lamb of the fourteen lambs;
and one male goat for a misser, in addition to the continual onup, its rester, and its pourer.
‘on the second day twelve young bulls, two rams, and fourteen male lambs a year old without defect;
and their rester and their pourers for the bulls, for the rams, and for the lambs, according to their number, after the ordinance;
and one male goat for a misser, in addition to the continual onup, with its rester and their pourers.
‘on the third day: eleven bulls, two rams, fourteen male lambs a year old without defect;
and their rester and their pourers for the bulls, for the rams, and for the lambs, according to their number, after the ordinance;
and one male goat for a misser, in addition to the continual onup, and its rester, and its pourer.
‘on the fourth day ten bulls, two rams, fourteen male lambs a year old without defect;
their rester and their pourers for the bulls, for the rams, and for the lambs, according to their number, after the ordinance;
and one male goat for a misser; in addition to the continual onup, its rester, and its pourer.
‘on the fifth day: nine bulls, two rams, fourteen male lambs a year old without defect;
and their rester and their pourers for the bulls, for the rams, and for the lambs, according to their number, after the ordinance,
and one male goat for a misser, in addition to the continual onup, and its rester, and its pourer.
‘on the sixth day: eight bulls, two rams, fourteen male lambs a year old without defect;
and their rester and their pourers for the bulls, for the rams, and for the lambs, according to their number, after the ordinance,
and one male goat for a misser; in addition to the continual onup, its rester, and the pourers of it.
‘on the seventh day: seven bulls, two rams, fourteen male lambs a year old without defect;
and their rester and their pourers for the bulls, for the rams, and for the lambs, according to their number, after the ordinance,
and one male goat for a misser; in addition to the continual onup, its rester, and its pourer.
‘on the eighth day you shall have a solemn community. you shall do no regular work;
but you shall near-in an onup, a fiery, a pleasant aroma to yeahoh-vowelconsonant: one bull, one ram, seven male lambs a year old without defect;
their rester and their pourers for the bull, for the ram, and for the lambs, shall be according to their number, after the ordinance,
and one male goat for a misser, in addition to the continual onup, with its rester, and its pourer.
‘you shall do these to yeahoh-vowelconsonant in your set feasts—in addition to your vows and your contributions—for your onups, your resters, your pourers, and your completers.'
mosheh told the children of yisreal according to all that yeahoh-vowelconsonant mitzva'ed mosheh.
30
mosheh spoke to the heads of the branches of the children of yisreal, saying, this is the thing which yeahoh-vowelconsonant has mitzva'ed.
when a man vows a vow to yeahoh-vowelconsonant, or swears an oath to bind his self with a bond, he shall not break his word. he shall do according to all that proceeds out of his mouth.
also, when a woman vows a vow to yeahoh-vowelconsonant and binds herself by a pledge, being in her father's house, in her youth,
and her father hears her vow and her pledge with which she has bound her self, and her father says nothing to her, then all her vows shall stand, and every pledge with which she has bound her self shall stand.
but if her father forbids her in the day that he hears, none of her vows or of her pledges with which she has bound her self, shall stand. yeahoh-vowelconsonant will forgive her, because her father has forbidden her.
if she has a husband, while her vows are on her, or the rash utterance of her lips with which she has bound her self,
and her husband hears it, and says nothing to her in the day that he hears it; then her vows shall stand, and her pledges with which she has bound her self shall stand.
but if her husband forbids her in the day that he hears it, then he makes void her vow which is on her and the rash utterance of her lips, with which she has bound her self. yeahoh-vowelconsonant will forgive her.
but the vow of a widow, or of her who is divorced, everything with which she has bound her self shall stand against her.
if she vowed in her husband's house or bound her self by a bond with an oath,
and her husband heard it, and held his peace at her and didn't disallow her, then all her vows shall stand, and every pledge with which she bound her self shall stand.
but if her husband made them null and void in the day that he heard them, then whatever proceeded out of her lips concerning her vows, or concerning the bond of her self, shall not stand. her husband has made them void. yeahoh-vowelconsonant will forgive her.
every vow, and every binding oath to afflict the self, her husband may establish it, or her husband may make it void.
but if her husband says nothing to her from day to day, then he establishes all her vows or all her pledges which are on her. he has established them, because he said nothing to her in the day that he heard them.
but if he makes them null and void after he has heard them, then he shall bear her distortion.
these are the statutes which yeahoh-vowelconsonant mitzva'ed mosheh, between a man and his wife, between a father and his daughter, being in her youth, in her father's house.
31
yeahoh-vowelconsonant spoke to mosheh, saying,
avenge the children of yisreal on the midianis. afterward you shall be gathered to your people.
mosheh spoke to the people, saying, arm men from amongst you for war, that they may go against midian, to execute yeahoh-vowelconsonant's vengeance on midian.
you shall send one thousand out of every branch, throughout all the branches of yisreal, to the war.
so there were delivered, out of the thousands of yisreal, a thousand from every branch, twelve thousand armed for war.
mosheh sent them, one thousand of every branch, to the war with pinxhas the son of aleacar the kohen, to the war, with the vessels of the dedicated and the trumpets for the alarm in his hand.
they fought against midian, as yeahoh-vowelconsonant mitzva'ed mosheh. they killed every male.
they killed the kings of midian with the rest of their slain: evi, reqem, zur, xhur, and reba, the five kings of midian. they also killed balaam the son of beor with the sword.
the children of yisreal took the women of midian captive with their little ones; and all their livestock, all their flocks, and all their goods, they took as plunder.
all their cities in their settlements, and all their encampments, they burnt with fire.
they took all the captives, and all the plunder, both of man and of animal.
they let captives come with the prey and the plunder, to mosheh, and to aleacar the kohen, and to the congregation of the children of yisreal, to the camp at the plains of moab, which are by the yordan at yerixho.
mosheh and aleacar the kohen, with all the princes of the congregation, went out to meet them outside of the camp.
mosheh was angry with the officers of the troop, the captains of thousands and the captains of hundreds, who came from the service of the war.
mosheh said to them, have you saved all the women alive?
behold, these let the children of yisreal, through the counsel of balaam, commit above against yeahoh-vowelconsonant in the matter of peor, and so the plague was amongst the congregation of yeahoh-vowelconsonant.
now therefore kill every male amongst the little ones, and kill every woman who has known man by lying with him.
but all the girls, who have not known man by lying with him, keep alive for yourselves.
encamp outside of the camp for seven days. whoever has killed any person, and whoever has touched any slain, purify yourselves on the third day and on the seventh day, you and your captives.
you shall purify every garment, and all that is made of skin, and all work of goats' hair, and all things made of wood.
aleacar the kohen said to the men of war who went to the battle, this is the statute of the torah which yeahoh-vowelconsonant has mitzva'ed mosheh.
however the gold, and the silver, the bronze, the iron, the tin, and the lead,
everything that may withstand the fire, you shall make to go through the fire, and it shall be clean; nevertheless it shall be purified with the water for impurity. all that doesn't withstand the fire you shall make to go through the water.
you shall wash your clothes on the seventh day, and you shall be clean. afterward you shall come into the camp.
yeahoh-vowelconsonant spoke to mosheh, saying,
count the plunder that was taken, both of man and of animal, you, and aleacar the kohen, and the heads of the fathers' households of the congregation;
and divide the plunder into two parts: between the men skilled in war, who went out to battle, and all the congregation.
high a tribute to yeahoh-vowelconsonant of the men of war who went out to battle: one person of five hundred; of the persons, of the cattle, of the donkeys, and of the flocks.
take it from their half, and give it to aleacar the kohen, for yeahoh-vowelconsonant's waver.
of the children of yisreal's half, you shall take one drawn out of every fifty, of the persons, of the cattle, of the donkeys, and of the flocks, of all the livestock, and give them to the levis, who perform the duty of yeahoh-vowelconsonant's dwelling.
mosheh and aleacar the kohen did as yeahoh-vowelconsonant mitzva'ed mosheh.
now the plunder, over and above the booty which the men of war took, was six hundred and seventy-five thousand sheep,
seventy-two thousand head of cattle,
sixty-one thousand donkeys,
and thirty-two thousand persons in all, of the women who had not known man by lying with him.
the half, which was the portion of those who went out to war, was in number three hundred and thirty-seven thousand and five hundred sheep;
and yeahoh-vowelconsonant's tribute of the sheep was six hundred and seventy-five.
the cattle were thirty-six thousand, of which yeahoh-vowelconsonant's tribute was seventy-two.
the donkeys were thirty thousand and five hundred, of which yeahoh-vowelconsonant's tribute was sixty-one.
the persons were sixteen thousand, of whom yeahoh-vowelconsonant's tribute was thirty-two persons.
mosheh gave the tribute, which was yeahoh-vowelconsonant's waver, to aleacar the kohen, as yeahoh-vowelconsonant mitzva'ed mosheh.
of the children of yisreal's half, which mosheh divided off from the men who fought
(now the congregation's half was three hundred and thirty-seven thousand and five hundred sheep,
thirty-six thousand head of cattle,
thirty thousand and five hundred donkeys,
and sixteen thousand persons),
even of the children of yisreal's half, mosheh took one drawn out of every fifty, both of man and of animal, and gave them to the levis, who performed the duty of yeahoh-vowelconsonant's dwelling, as yeahoh-vowelconsonant mitzva'ed mosheh.
the officers who were over the thousands of the troop, the captains of thousands, and the captains of hundreds, came near to mosheh.
they said to mosheh, your workers have taken the sum of the men of war who are under our hand, and there lacks not one man of us.
we have neared-in yeahoh-vowelconsonant's near-in, what every man found: gold ornaments, armlets, bracelets, signet rings, earrings, and necklaces, to make atonement for our persons before yeahoh-vowelconsonant.
mosheh and aleacar the kohen took their gold, even all worked jewels.
all the gold of the higher that they highed to yeahoh-vowelconsonant, of the captains of thousands, and of the captains of hundreds, was sixteen thousand and seven hundred and fifty sheqels.
the men of war had taken booty, every man for himself.
mosheh and aleacar the kohen took the gold of the captains of thousands and of hundreds, and let it come into the tent of time for a remembering for the children of yisreal before yeahoh-vowelconsonant.
32
now the children of reuben and the children of gad had a very great multitude of livestock. they saw the land of yacer, and the land of gilead. behold, the place was a place for livestock.
then the children of gad and the children of reuben came and spoke to mosheh, and to aleacar the kohen, and to the princes of the congregation, saying,
atarot, dibon, yacer, nimrah, xheshbon, alealeh, sebam, nebo, and beon,
the land which yeahoh-vowelconsonant struck before the congregation of yisreal, is a land for livestock; and your workers have livestock.
they said, if we have found favour in your sight, let this land be given to your workers for a holding. don't let us cross over the yordan.
mosheh said to the children of gad, and to the children of reuben, shall your brothers go to war while you sit here?
why do you discourage the heart of the children of yisreal from going over into the land which yeahoh-vowelconsonant has given them?
your fathers did so when i sent them from qadesh barnea to see the land.
for when they went up to the valley of eshkol, and saw the land, they discouraged the heart of the children of yisreal, that they should not come into the land which yeahoh-vowelconsonant had given them.
yeahoh-vowelconsonant's anger burnt in that day, and he swore, saying,
‘surely none of the men who came up out of egypt, from twenty years old and upward, shall see the land which i swore to abraham, to yizxhaq, and to yaqob; because they have not wholly followed me,
except kaleb the son of yefuneh the qenici, and yeahoshua the son of nun, because they have followed yeahoh-vowelconsonant completely.'
yeahoh-vowelconsonant's anger burnt against yisreal, and he made them wander back and forth in the desert forty years, until all the generation who had done fracture in yeahoh-vowelconsonant's sight was consumed.
behold, you have risen up in your fathers' place, an increase of missing men, to increase the fierce anger of yeahoh-vowelconsonant towards yisreal.
for if you turn away from after him, he will yet again leave them in the desert; and you will destroy all these people.
they came near to him, and said, we will build sheepfolds here for our livestock, and cities for our little ones;
but we ourselves will be ready armed to go before the children of yisreal, until we have let them come to their place. our little ones shall sit in the fortified cities because of the inhabitants of the land.
we will not return to our houses until the children of yisreal have all received their inheritance.
for we will not inherit with them on the other side of the yordan and beyond, because our inheritance has come to us on this side of the yordan eastward.
mosheh said to them: if you will do this thing, if you will arm yourselves to go before yeahoh-vowelconsonant to the war,
and every one of your armed men will pass over the yordan before yeahoh-vowelconsonant until he has driven out his enemies from before him,
and the land is subdued before yeahoh-vowelconsonant; then afterward you shall return, and be clear of obligation to yeahoh-vowelconsonant and to yisreal. then this land shall be your holding before yeahoh-vowelconsonant.
but if you will not do so, behold, you have missed against yeahoh-vowelconsonant; and be sure your miss will find you out.
build cities for your little ones, and folds for your sheep; and do that which has proceeded out of your mouth.
the children of gad and the children of reuben spoke to mosheh, saying, your workers will do as my mister mitzvahs.
our little ones, our wives, our flocks, and all our livestock shall be there in the cities of gilead;
but your workers will pass over, every man who is armed for war, before yeahoh-vowelconsonant to battle, as my mister says.
so mosheh mitzva'ed concerning them to aleacar the kohen, and to yeahoshua the son of nun, and to the heads of the fathers' households of the branches of the children of yisreal.
mosheh said to them, if the children of gad and the children of reuben will pass with you over the yordan, every man who is armed to battle before yeahoh-vowelconsonant, and the land is subdued before you, then you shall give them the land of gilead for a holding;
but if they will not pass over with you armed, they shall have holdings amongst you in the land of kanaan.
the children of gad and the children of reuben answered, saying, as yeahoh-vowelconsonant has said to your workers, so will we do.
we will pass over armed before yeahoh-vowelconsonant into the land of kanaan, and the holding of our inheritance shall remain with us beyond the yordan.
mosheh gave to them, even to the children of gad, and to the children of reuben, and to the half-tribe of manasheh the son of yosef, the kingdom of sixhon king of the amoris, and the kingdom of og king of bashan; the land, according to its cities and borders, even the cities of the surrounding land.
the children of gad built dibon, atarot, aroer,
atrot-shophan, yacer, yogbehah,
beit nimrah, and beit xharan: fortified cities and folds for sheep.
the children of reuben built xheshbon, alealeh, qiriataim,
nebo, and baal meon, (their names being changed), and sibmah. they gave other names to the cities which they built.
the children of makhir the son of manasheh went to gilead, took it, and disherited the amoris who were therein.
mosheh gave gilead to makhir the son of manasheh; and he lived therein.
yair the son of manasheh went and took her villages, and called them xhavot yair.
nobaxh went and took qenat and her villages, and called it nobaxh, after his own name.
33
these are the journeys of the children of yisreal, when they went out of the land of egypt by their troops by the hand of mosheh and ahron.
mosheh wrote the starting points of their journeys by the mouth of yeahoh-vowelconsonant. these are their journeys according to their starting points.
they travelled from rameses in the first month, on the fifteenth day of the first month; on the next day after the stop-skip, the children of yisreal went out with a high hand in the sight of all the egyptians,
while the egyptians were burying all their firstborn, whom yeahoh-vowelconsonant had struck amongst them. yeahoh-vowelconsonant also executed judgements on their theories.
the children of yisreal travelled from rameses, and encamped in sukot.
they travelled from sukot, and encamped in etam, which is in the edge of the desert.
they travelled from etam, and turned back to pi-haxhirot, which is before baal zefon, and they encamped before migdol.
they travelled from before haxhirot, and crossed through the middle of the sea into the desert. they went three days' journey in the desert of etam, and encamped in marah.
they travelled from marah, and came to ailim. in ailim, there were twelve springs of water and seventy palm trees, and they encamped there.
they travelled from ailim, and encamped by the red sea.
they travelled from the red sea, and encamped in the desert of sin.
they travelled from the desert of sin, and encamped in dofqah.
they travelled from dofqah, and encamped in alush.
they travelled from alush, and encamped in refidim, where there was no water for the people to drink.
they travelled from refidim, and encamped in the desert of sinai.
they travelled from the desert of sinai, and encamped in qibrot hatavah.
they travelled from qibrot hatavah, and encamped in xhazerot.
they travelled from xhazerot, and encamped in ritmah.
they travelled from ritmah, and encamped in rimon perez.
they travelled from rimon perez, and encamped in libnah.
they travelled from libnah, and encamped in risah.
they travelled from risah, and encamped in qehelatah.
they travelled from qehelatah, and encamped in mount shefer.
they travelled from mount shefer, and encamped in xharadah.
they travelled from xharadah, and encamped in maqhelot.
they travelled from maqhelot, and encamped in taxhat.
they travelled from taxhat, and encamped in teraxh.
they travelled from teraxh, and encamped in mitqah.
they travelled from mitqah, and encamped in xhashmonah.
they travelled from xhashmonah, and encamped in moserot.
they travelled from moserot, and encamped in bene yaaqan.
they travelled from bene yaaqan, and encamped in xhor hagidgad.
they travelled from xhor hagidgad, and encamped in yotbatah.
they travelled from yotbatah, and encamped in abronah.
they travelled from abronah, and encamped in ezion geber.
they travelled from ezion geber, and encamped at qadesh in the desert of zin.
they travelled from qadesh, and encamped in mount hor, in the edge of the land of adom.
ahron the kohen went up into mount hor at the mouth of yeahoh-vowelconsonant and died there, in the fortieth year after the children of yisreal had come out of the land of egypt, in the fifth month, on the first day of the month.
ahron was one hundred and twenty-three years old when he died in mount hor.
the kanaani king of arad, who lived in the south in the land of kanaan, heard of the coming of the children of yisreal.
they travelled from mount hor, and encamped in zalmonah.
they travelled from zalmonah, and encamped in punon.
they travelled from punon, and encamped in obot.
they travelled from obot, and encamped in iye abarim, in the border of moab.
they travelled from iyim, and encamped in dibon gad.
they travelled from dibon gad, and encamped in almon diblataim.
they travelled from almon diblataim, and encamped in the mountains of abarim, before nebo.
they travelled from the mountains of abarim, and encamped in the plains of moab by the yordan at yerixho.
they encamped by the yordan, from beit yeshimot even to hevel shittim in the plains of moab.
yeahoh-vowelconsonant spoke to mosheh in the plains of moab by the yordan at yerixho, saying,
speak to the children of yisreal, and tell them, when you pass over the yordan into the land of kanaan,
then you shall drive out all the inhabitants of the land from before you, let all their stone idols be lost, let all their molten images be lost, and demolish all their high places.
you shall inherit the land, and settle in her; for i have given the land to you to inherit her.
you shall inherit the land by lot according to your families; to the larger groups you shall give a larger inheritance, and to the smaller you shall give a smaller inheritance. wherever the lot falls to any man, that shall be his. you shall inherit according to the branches of your fathers.
but if you do not drive out the inhabitants of the land from before you, then those you let remain of them will be like pricks in your eyes and thorns in your sides. they will harass you in the land in which you dwell.
it shall happen that as i thought to do to them, so i will do to you.
34
yeahoh-vowelconsonant spoke to mosheh, saying,
mitzvah the children of yisreal, and tell them, ‘when you come into the land of kanaan (this is the land that shall fall to you for an inheritance, even the land of kanaan according to her borders),
then your south quarter shall be from the desert of zin along by the side of adom, and your south border shall be from the end of the salt sea eastward.
your border shall turn about southward of the ascent of aqrabim, and pass along to zin; and it shall pass southward of qadesh barnea; and it shall go from there to xhazar adar, and pass along to azmon.
the border shall turn about from azmon to the brook of egypt, and it shall end at the sea.
‘for the western border, you shall have the great sea and her border. this shall be your west border.
‘this shall be your north border: from the great sea you shall mark out for yourselves mount hor.
from mount hor you shall mark out to the entrance of xhamat; and the border shall pass by zedad.
then the border shall go to cifron, and it shall end at xhazar enan. this shall be your north border.
‘you shall mark out your east border from xhazar enan to shefam.
the border shall go down from shefam to riblah, on the east side of ain. the border shall go down, and shall reach to the side of the sea of khineret eastward.
the border shall go down to the yordan, and end at the salt sea. this shall be your land according to her borders around it.'
mosheh mitzva'ed the children of yisreal, saying, this is the land which you shall inherit by lot, which yeahoh-vowelconsonant has mitzva'ed to give to the nine branches, and to the half-tribe;
for the branch of the children of reuben according to their fathers' houses, the branch of the children of gad according to their fathers' houses, and the half-tribe of manasheh have received their inheritance.
the two branches and the half-tribe have received their inheritance beyond the yordan at yerixho eastward, towards the sunrise.
yeahoh-vowelconsonant spoke to mosheh, saying,
these are the names of the men who shall divide the land to you for inheritance: aleacar the kohen, and yeahoshua the son of nun.
you shall take one prince of every branch, to divide the land for inheritance.
these are the names of the men: of the branch of yeahudah, kaleb the son of yefuneh.
of the branch of the children of shimeon, shemual the son of amihud.
of the branch of benyamin, alidad the son of khislon.
of the branch of the children of dan a prince, buqi the son of yogli.
of the children of yosef: of the branch of the children of manasheh a prince, xhanial the son of efod.
of the branch of the children of efraim a prince, qemual the son of shiftan.
of the branch of the children of cebulun a prince, alizafan the son of parnakh.
of the branch of the children of yissakhar a prince, paltiel the son of azzan.
of the branch of the children of asher a prince, axhihud the son of shelomi.
of the branch of the children of naftali a prince, pedahal the son of amihud.
these are they whom yeahoh-vowelconsonant mitzva'ed to divide the inheritance to the children of yisreal in the land of kanaan.
35
yeahoh-vowelconsonant spoke to mosheh in the plains of moab by the yordan at yerixho, saying,
mitzvah the children of yisreal to give to the levis cities to settle in out of their inheritance. you shall give pasture lands for the cities around them to the levis.
they shall have the cities to settle in. their pasture lands shall be for their livestock, and for their acquisition, and for all their animals.
the pasture lands of the cities, which you shall give to the levis, shall be from the wall of the city and outward one thousand cubits around it.
you shall measure outside of the city for the east side two thousand cubits, and for the south side two thousand cubits, and for the west side two thousand cubits, and for the north side two thousand cubits, the city being in the middle. this shall be the pasture lands of their cities.
the cities which you shall give to the levis, they shall be the six cities of refuge, which you shall give for the man slayer to flee to. besides them you shall give forty-two cities.
all the cities which you shall give to the levis shall be forty-eight cities together with their pasture lands.
concerning the cities which you shall give of the holding of the children of yisreal, from the many you shall take many, and from the few you shall take few. everyone according to his inheritance which he inherits shall give some of his cities to the levis.
yeahoh-vowelconsonant spoke to mosheh, saying,
speak to the children of yisreal, and tell them, ‘when you pass over the yordan into the land of kanaan,
then you shall appoint for yourselves cities to be cities of refuge for you, that the man slayer who kills any person unwittingly may flee there.
the cities shall be for your refuge from the avenger, that the man slayer not die until he stands before the congregation for judgement.
the cities which you shall give shall be for you six cities of refuge.
you shall give three cities beyond the yordan, and you shall give three cities in the land of kanaan. they shall be cities of refuge.
these six cities shall be refuge for the children of yisreal, for the stranger, and for the foreigner living amongst them, that everyone who kills any person unwittingly may flee there.
‘but if he struck him with an instrument of iron, so that he died, he is a murderer. the murderer shall surely be put to death.
if he struck him with a stone in the hand, by which a man may die, and he died, he is a murderer. the murderer shall surely be put to death.
or if he struck him with a weapon of wood in the hand, by which a man may die, and he died, he is a murderer. the murderer shall surely be put to death.
the avenger of blood shall himself put the murderer to death. when he meets him, he shall put him to death.
if he shoved him out of hatred, or hurled something at him while lying in wait, so that he died,
or in hostility struck him with his hand, so that he died, he who struck him shall surely be put to death. he is a murderer. the avenger of blood shall put the murderer to death when he meets him.
‘but if he shoved him suddenly without hostility, or hurled on him anything without lying in wait,
or with any stone, by which a man may die, not seeing him, and cast it on him so that he died, and he was not his enemy and not seeking his harm,
then the congregation shall judge between the striker and the avenger of blood according to these ordinances.
the congregation shall deliver the man slayer out of the hand of the avenger of blood, and the congregation shall restore him to his city of refuge, where he had fled. he shall dwell therein until the death of the high kohen, who was sink-swimmed with the dedicated oil.
‘but if the man slayer shall at any time go beyond the border of his city of refuge where he flees,
and the avenger of blood finds him outside of the border of his city of refuge, and the avenger of blood kills the man slayer, he shall not be guilty of blood,
because he should have remained in his city of refuge until the death of the high kohen. but after the death of the high kohen, the man slayer shall return into the land of his holding.
‘these things shall be for a statute and ordinance to you throughout your generations in all your settlements.
‘whoever kills any person, the murderer shall be slain based on the testimony of witnesses; but one witness shall not testify alone against any person so that he dies.
‘moreover you shall take no ransom for the life of a murderer who is guilty of death. he shall surely be put to death.
‘you shall take no ransom for him who has fled to his city of refuge, that he may return again to settle in the land before the death of the kohen.
‘so you shall not pollute the land where you live; for blood pollutes the land. no atonement can be made for the land for the blood that is shed in it, but by the blood of him who shed it.
you shall not defile the land which you inhabit, where i dwell; for i, yeahoh-vowelconsonant, dwell amongst the children of yisreal.'
36
the heads of the fathers' households of the family of the children of gilead, the son of makhir, the son of manasheh, of the families of the sons of yosef, came near and spoke before mosheh and before the princes, the heads of the fathers' households of the children of yisreal.
they said, yeahoh-vowelconsonant mitzva'ed my mister to give the land for inheritance by lot to the children of yisreal. my mister was mitzva'ed by yeahoh-vowelconsonant to give the inheritance of zelopexhad our brother to his daughters.
if they are married to any of the sons of the other branches of the children of yisreal, then their inheritance will be taken away from the inheritance of our fathers, and will be added to the inheritance of the branch to which they shall belong. so it will be taken away from the lot of our inheritance.
when the jubilee of the children of yisreal comes, then their inheritance will be added to the inheritance of the branch to which they shall belong. so their inheritance will be taken away from the inheritance of the branch of our fathers.
mosheh mitzva'ed the children of yisreal according to yeahoh-vowelconsonant's mouth, saying, the branch of the sons of yosef speak what is right.
this is the thing which yeahoh-vowelconsonant mitzvahs concerning the daughters of zelopexhad, saying, ‘let them be married to whom they think best, only they shall marry into the family of the branch of their father.
so shall no inheritance of the children of yisreal move from branch to branch; for the children of yisreal shall all keep the inheritance of the branch of his fathers.
every daughter who inherits an inheritance in any branch of the children of yisreal shall be wife to one of the family of the branch of her father, that the children of yisreal may each inherit the inheritance of his fathers.
so shall no inheritance move from one branch to another branch; for the branches of the children of yisreal shall each keep his own inheritance.'
the daughters of zelopexhad did as yeahoh-vowelconsonant mitzva'ed mosheh:
for maxhlah, tirzah, xhoglah, milkah, and noaxh, the daughters of zelopexhad, were married to their father's brothers' sons.
they were married into the families of the sons of manasheh the son of yosef. their inheritance remained in the branch of the family of their father.
these are the mitzvahs and the ordinances which yeahoh-vowelconsonant mitzva'ed by mosheh to the children of yisreal in the plains of moab by the yordan at yerixho.
words
1
these are the words which mosheh spoke to all yisreal beyond the yordan in the desert, in the arabah opposite suf, between paran, tofel, laban, xhazerot, and di-cahab.
it is eleven days' journey from xhoreb by the way of mount seir to qadesh barnea.
in the fortieth year, in the eleventh month, on the first day of the month, mosheh spoke to the children of yisreal according to all that yeahoh-vowelconsonant had given him in mitzvah to them,
after he had struck sixhon the king of the amoris who lived in xheshbon, and og the king of bashan who lived in ashtarot, at edrei.
beyond the yordan, in the land of moab, mosheh began to declare this torah, saying,
yeahoh-vowelconsonant our theory spoke to us in xhoreb, saying, ‘you have settled long enough at this mountain.
turn, and take your journey, and go to the hill country of the amoris and to all the places near there: in the arabah, in the hill country, in the lowland, in the south, by the seashore, in the land of the kanaanis, and in lebanon as far as the great river, the river euphrates.
behold, i have set the land before you. come and inherit the land which yeahoh-vowelconsonant swore to your fathers—to abraham, to yizxhaq, and to yaqob—to give to them and to their seed after them.'
i spoke to you at that time, saying, i am not able to bear you myself alone.
yeahoh-vowelconsonant your theory has let you become many, and behold, you are today as the stars of the namespaces for multitude.
may yeahoh-vowelconsonant, the theory of your fathers, make you a thousand times as many as you are and bless you, as he has promised you.
how can i myself alone bear your problems, your burdens, and your strife?
take wise men of understanding who are respected amongst your branches, and i will make them heads over you.
you answered me, and said, the thing which you have spoken is good to do.
so i took the heads of your branches, wise and respected men, and made them heads over you, captains of thousands, captains of hundreds, captains of fifties, captains of tens, and officers, according to your branches.
i mitzva'ed your judges at that time, saying, hear cases between your brothers and judge rightly between a man and his brother, and the foreigner who is living with him.
you shall not show partiality in judgement; you shall hear the small and the great alike. you shall not be afraid of the face of man, for the judgement is theory's. the case that is too hard for you, you shall near-in to me, and i will hear it.
i mitzva'ed you at that time all the things which you should do.
we travelled from xhoreb and went through all that great and terrible desert which you saw, by the way to the hill country of the amoris, as yeahoh-vowelconsonant our theory mitzva'ed us; and we came to qadesh barnea.
i said to you, you have come to the hill country of the amoris, which yeahoh-vowelconsonant our theory gives to us.
behold, yeahoh-vowelconsonant your theory has set the land before you. go up, inherit, as yeahoh-vowelconsonant the theory of your fathers has spoken to you. don't be afraid, neither be dismayed.
you came near to me, everyone of you, and said, let's send men before us, that they may search the land for us, and return to us word of the way by which we must go up, and the cities to which we shall come.
the thing pleased me well. i took twelve of your men, one man for every branch.
they turned and went up into the hill country, and came to the valley of eshkol, and spied her out.
they took some of the fruit of the land in their hands and brought it down to us, and returned word to us, and said, it is a good land which yeahoh-vowelconsonant our theory gives to us.
yet you wouldn't go up, but rebelled against the mouth of yeahoh-vowelconsonant your theory.
you murmured in your tents, and said, because yeahoh-vowelconsonant hated us, he has let us emerge from the land of egypt, to deliver us into the hand of the amoris to destroy us.
where are we going up? our brothers have made our heart melt, saying, ‘the people are greater and taller than we. the cities are great and fortified up to the namespaces. moreover we have seen the sons of the anaqim there.'
then i said to you, don't be terrified. don't be afraid of them.
yeahoh-vowelconsonant your theory, who goes before you, he will fight for you, according to all that he did for you in egypt before your eyes,
and in the desert where you have seen how that yeahoh-vowelconsonant your theory carried you, as a man carries his son, in all the way that you went, until you came to this place.
yet in this thing you didn't emunah yeahoh-vowelconsonant your theory,
who went before you on the way, to seek out a place for you to pitch your tents in: in fire by night, to show you by what way you should go, and in the cloud by day.
yeahoh-vowelconsonant heard the voice of your words and was angry, and swore, saying,
surely not one of these men of this fracture generation shall see the good land which i swore to give to your fathers,
except kaleb the son of yefuneh. he shall see it. i will give the land that he has trodden on to him and to his children, because he has wholly followed yeahoh-vowelconsonant.
also yeahoh-vowelconsonant was angry with me for your sakes, saying, you also shall not come there.
yeahoshua the son of nun, who stands before you, shall come there. encourage him, for he shall let yisreal inherit her.
moreover your little ones, whom you said would be captured or killed, your children, who today have no knowledge of good or fracture, shall come there. i will give her to them, and they shall inherit her.
but as for you, turn, and take your journey into the desert by the way to the red sea.
then you answered and said to me, we have missed against yeahoh-vowelconsonant. we will go up and fight, according to all that yeahoh-vowelconsonant our theory mitzva'ed us. every man of you put on his weapons of war, and presumed to go up into the hill country.
yeahoh-vowelconsonant said to me, tell them, ‘don't go up and don't fight; for i am not amongst you, lest you be struck before your enemies.'
so i spoke to you, and you didn't listen; but you rebelled against the mouth of yeahoh-vowelconsonant, and were presumptuous, and went up into the hill country.
the amoris, who lived in that hill country, came out against you and chased you as bees do, and beat you down in seir, even to xhormah.
you returned and wept before yeahoh-vowelconsonant, but yeahoh-vowelconsonant didn't listen to your voice, nor turn his ear to you.
so you stayed in qadesh many days, according to the days that you settled.
2
then we turned, and took our journey into the desert by the way to the red sea, as yeahoh-vowelconsonant spoke to me; and we encircled mount seir many days.
yeahoh-vowelconsonant spoke to me, saying,
you have encircled this mountain long enough. turn northward.
mitzvah the people, saying, ‘you are to pass through the border of your brothers, the children of esau, who dwell in seir; and they will be afraid of you. therefore be careful.
don't contend with them; for i will not give you any of their land, no, not so much as for the sole of the foot to tread on, because i have given mount seir to esau for an inheritance.
you shall purchase food from them for money, that you may eat. you shall also buy water from them for money, that you may drink.'
for yeahoh-vowelconsonant your theory has blessed you in all the work of your hands. he has known your walking through this great desert. these forty years, yeahoh-vowelconsonant your theory has been with you. you have lacked nothing.
so we passed by from our brothers, the children of esau, who dwell in seir, from the way of the arabah from ailat and from ezion geber. we turned and passed by the way of the desert of moab.
yeahoh-vowelconsonant said to me, don't bother moab, neither contend with them in battle; for i will not give you any of his land for an inheritance, because i have given ar to the children of lot for an inheritance.
(the emim lived there before, a great and numerous people, and tall as the anaqim.
these also are considered to be refaim, as the anaqim; but the moabis call them emim.
the xhoris also lived in seir in the past, but the children of esau succeeded them. they destroyed them from before them, and lived in their place, as yisreal did to the land of his inheritance, which yeahoh-vowelconsonant gave to them.)
now rise up and cross over the brook zered. we went over the brook zered.
the days in which we came from qadesh barnea until we had come over the brook zered were thirty-eight years, until all the generation of the men of war were consumed from the middle of the camp, as yeahoh-vowelconsonant swore to them.
moreover yeahoh-vowelconsonant's hand was against them, to destroy them from the middle of the camp, until they were consumed.
so, when all the men of war were consumed and dead from amongst the people,
yeahoh-vowelconsonant spoke to me, saying,
you are to pass over ar, the border of moab, today.
when you come near the border of the children of amon, don't bother them, nor contend with them; for i will not give you any of the land of the children of amon for an inheritance, because i have given her to the children of lot for an inheritance.
(that also is considered a land of refaim. refaim lived there in the past, but the amonis call them camcumim,
a great people, many, and tall, as the anaqim; but yeahoh-vowelconsonant destroyed them from before yisreal, and they succeeded them, and lived in their place,
as he did for the children of esau who dwell in seir, when he destroyed the xhoris from before them; and they succeeded them, and lived in their place even to this day.
then the avvim, who lived in villages as far as gaca: the kaftorim, who came out of kaftor, destroyed them and lived in their place.)
rise up, take your journey, and pass over the valley of the arnon. behold, i have given into your hand sixhon the amori, king of xheshbon, and his land; begin to inherit, and contend with him in battle.
today i will begin to put the fear of you and the respect of you on the peoples who are under the whole namespaces, who shall hear the report of you, and shall tremble and be in anguish because of you.
i sent messengers out of the desert of qedemot to sixhon king of xheshbon with words of peace, saying,
let me pass through your land. i will go along by the highway. i will turn neither to the right hand nor to the left.
you shall sell me food for money, that i may eat; and give me water for money, that i may drink. just let me pass through on my feet,
as the children of esau who dwell in seir, and the moabis who dwell in ar, did to me, until i pass over the yordan into the land which yeahoh-vowelconsonant our theory gives us.
but sixhon king of xheshbon would not let us pass by him, for yeahoh-vowelconsonant your theory hardened his breathwind and made his heart obstinate, that he might deliver him into your hand, as it is today.
yeahoh-vowelconsonant said to me, behold, i have begun to deliver up sixhon and his land before you. begin to inherit, that you may inherit his land.
then sixhon came out against us, he and all his people, to battle at yeahaz.
yeahoh-vowelconsonant our theory delivered him up before us; and we struck him, his sons, and all his people.
we took all his cities at that time, and netted every inhabited city, with the women and the little ones. we left no one remaining.
only the livestock we took for plunder for ourselves, with the plunder of the cities which we had taken.
from aroer, which is on the edge of the valley of the arnon, and the city that is in the valley, even to gilead, there was not a city too high for us. yeahoh-vowelconsonant our theory delivered up all before us.
only to the land of the children of amon you didn't come near: all the banks of the river yaboq, and the cities of the hill country, and wherever yeahoh-vowelconsonant our theory forbade us.
3
then we turned, and went up the way to bashan. og the king of bashan came out against us, he and all his people, to battle at edrei.
yeahoh-vowelconsonant said to me, don't respect him; for i have delivered him, with all his people and his land, into your hand. you shall do to him as you did to sixhon king of the amoris, who lived at xheshbon.
so yeahoh-vowelconsonant our theory also delivered into our hand og, the king of bashan, and all his people. we struck him until no one was left to him remaining.
we took all his cities at that time. there was not a city which we didn't take from them: sixty cities, all the region of argob, the kingdom of og in bashan.
all these were cities fortified with high walls, gates, and bars, in addition to a great many villages without walls.
we netted them, as we did to sixhon king of xheshbon, netting every inhabited city, with the women and the little ones.
but all the livestock, and the plunder of the cities, we took for plunder for ourselves.
we took the land at that time out of the hand of the two kings of the amoris who were beyond the yordan, from the valley of the arnon to mount xhermon.
(the zidonians call xhermon sirion, and the amoris call it senir.)
we took all the cities of the plain, and all gilead, and all bashan, to salekah and edrei, cities of the kingdom of og in bashan.
(for only og king of bashan remained of the remnant of the refaim. behold, his bedstead was a bedstead of iron. isn't it in rabah of the children of amon? nine cubits was her length, and four cubits her width, after the cubit of a man.)
this land we inherited at that time: from aroer, which is by the valley of the arnon, and half the hill country of gilead with its cities, i gave to the reubenis and to the gadis;
and the rest of gilead, and all bashan, the kingdom of og, i gave to the half-tribe of manasheh—all the region of argob, even all bashan. (the same is called the land of refaim.
yair the son of manasheh took all the region of argob, to the border of the geshuris and the maakatis, and called them, even bashan, after his own name, xhavot yair, to this day.)
i gave gilead to makhir.
to the reubenis and to the gadis i gave from gilead even to the valley of the arnon, the middle of the valley, and her border, even to the river yaboq, which is the border of the children of amon;
the arabah also, and the yordan and the border, from khineret even to the sea of the arabah, the salt sea, under the slopes of pisgah eastward.
i mitzva'ed you at that time, saying, yeahoh-vowelconsonant your theory has given you this land to inherit her. all of you men of valour shall pass over armed before your brothers, the children of yisreal.
but your wives, and your little ones, and your livestock, (i know that you have much livestock), shall live in your cities which i have given you,
until yeahoh-vowelconsonant gives rest to your brothers, as to you, and they also inherit the land which yeahoh-vowelconsonant your theory gives them beyond the yordan. then you shall each return to his own inheritance, which i have given you.
i mitzva'ed yeahoshua at that time, saying, your eyes have seen all that yeahoh-vowelconsonant your theory has done to these two kings. so shall yeahoh-vowelconsonant do to all the kingdoms where you go over.
you shall not respect them; for yeahoh-vowelconsonant your theory himself fights for you.
i begged yeahoh-vowelconsonant at that time, saying,
my mister yeahoh-vowelconsonant, you have begun to show your worker your greatness, and your strong hand. for what theory is there in the namespaces or in land that can do you doings, and hero acts like yours?
please let me go over and see the good land that is beyond the yordan, that fine mountain, and lebanon.
but yeahoh-vowelconsonant was angry with me because of you, and didn't listen to me. yeahoh-vowelconsonant said to me, that is enough. speak no more to me of this matter.
go up to the top of pisgah, and lift up your eyes westward, and northward, and southward, and eastward, and see with your eyes; for you shall not go over this yordan.
but commission yeahoshua, and encourage him, and strengthen him; for he shall go over before this people, and he shall let them inherit the land which you shall see.
so we stayed in the valley near beit peor.
4
now, yisreal, listen to the statutes and to the ordinances which i teach you, to do them, that you may live and come and inherit the land which yeahoh-vowelconsonant, the theory of your fathers, gives you.
you shall not add to the word which i mitzvah you, neither shall you take away from it, that you may keep the mitzvahs of yeahoh-vowelconsonant your theory which i mitzvah you.
your eyes have seen what yeahoh-vowelconsonant did because of possess-lord peor; for yeahoh-vowelconsonant your theory has destroyed all the men who followed possess-lord peor from amongst you.
but you who stuck with yeahoh-vowelconsonant your theory are all alive today.
behold, i have taught you statutes and ordinances, even as yeahoh-vowelconsonant my theory mitzva'ed me, that you should do so in the middle of the land where you come to inherit her.
keep therefore and do them; for this is your wisdom and your understanding in the sight of the peoples who shall hear all these statutes and say, surely this great nation is a wise and understanding people.
for what great nation is there that has a theory so near to them as yeahoh-vowelconsonant our theory is whenever we call on him?
what great nation is there that has statutes and ordinances so right as all this torah which i set before you today?
only be careful, and keep your self diligently, lest you forget the things which your eyes saw, and lest they depart from your heart all the days of your life; but make them known to your children and your children's children—
the day that you stood before yeahoh-vowelconsonant your theory in xhoreb, when yeahoh-vowelconsonant said to me, assemble the people to me, and i will make them hear my words, that they may learn to respect me all the days that they live on the land, and that they may teach their children.
you came near and stood under the mountain. the mountain burnt with fire to the heart of the namespaces, with darkness, cloud, and thick darkness.
yeahoh-vowelconsonant spoke to you out of the middle of the fire: you heard the voice of words, but you saw no picture; you only heard a voice.
he declared to you his covenant, which he mitzva'ed you to perform, even the ten mitzvahs. he wrote them on two stone tablets.
yeahoh-vowelconsonant mitzva'ed me at that time to teach you statutes and ordinances, that you might do them in the land where you go over to inherit her.
be very careful, for you saw no kind of picture on the day that yeahoh-vowelconsonant spoke to you in xhoreb out of the middle of the fire,
lest you corrupt yourselves, and make yourself a sculpture, a picture of any figure, the likeness of male or female,
the likeness of any animal that is on the land, the likeness of any winged bird that flies in the namespaces,
the likeness of anything that creeps on the ground, the likeness of any fish that is in the water under the land;
and lest you lift up your eyes to the namespaces, and when you see the sun and the moon and the stars, even all the troop of the namespaces, you are drawn away and sink down to them, and work for them, which yeahoh-vowelconsonant your theory has allotted to all the peoples under the whole namespaces.
but yeahoh-vowelconsonant has taken you, and let you emerge from the iron furnace, out of egypt, to be to him a people of inheritance, as it is today.
furthermore yeahoh-vowelconsonant was angry with me for your sakes, and swore that i should not go over the yordan, and that i should not come to that good land which yeahoh-vowelconsonant your theory gives you for an inheritance;
but i must die in this land. i must not go over the yordan, but you shall go over and inherit that good land.
be careful, lest you forget the covenant of yeahoh-vowelconsonant your theory, which he made with you, and make yourselves a sculpture, a picture of anything which yeahoh-vowelconsonant your theory has mitzva'ed you.
for yeahoh-vowelconsonant your theory is a devouring fire, a jealous theory.
when you father children and children's children, and you have been long in the land, and then corrupt yourselves, and make a sculpture, a picture of anything, and do that which is fracture in yeahoh-vowelconsonant your theory's sight to provoke him to anger,
i call the namespaces and land to witness against you today, that you will soon be utterly lost from off the land which you go over the yordan to inherit her. you will not prolong your days on her, but will utterly be destroyed.
yeahoh-vowelconsonant will scatter you amongst the peoples, and you will be left few in number amongst the nations where yeahoh-vowelconsonant will drive you away.
there you will work theories, the work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell.
but from there you shall seek yeahoh-vowelconsonant your theory, and you will find him when you search after him with all your heart and with all your self.
when you are in oppression, and all these things have come on you, in the latter days you shall return to yeahoh-vowelconsonant your theory and listen to his voice.
for yeahoh-vowelconsonant your theory is a wombing theory. he will not fail you nor destroy you, nor forget the covenant of your fathers which he swore to them.
for ask now of the days that are past, which were before you, since the day that theory created man on the land, and from the one end of the namespaces to the other, whether there has been anything as great as this thing is, or has been heard like it?
did a people ever hear the voice of theory speaking out of the middle of the fire, as you have heard, and live?
or has theory tried to go and take a nation for himself from amongst another nation, by trials, by signs, by wonders, by war, by a strong hand, by an outstretched arm, and by great terrors, according to all that yeahoh-vowelconsonant your theory did for you in egypt before your eyes?
it was shown to you so that you might know that yeahoh-vowelconsonant is theory. there is no one else besides him.
out of the namespaces he made you to hear his voice, that he might instruct you. on land he made you to see his great fire; and you heard his words out of the middle of the fire.
because he loved your fathers, therefore he chose their seed after them, and let you emerge with his presence, with his great energy, out of egypt;
to disherit nations from before you greater and mightier than you, to let you come in, to give you their land for an inheritance, as it is today.
know therefore today, and let it settle to your heart, that yeahoh-vowelconsonant himself is theory in the namespaces above and on the land beneath. there is no one else.
you shall keep his statutes and his mitzvahs which i mitzvah you today, that it may go well with you and with your children after you, and that you may prolong your days in the land which yeahoh-vowelconsonant your theory gives you for all time.
then mosheh set apart three cities beyond the yordan towards the sunrise,
that the man slayer might flee there, who kills his neighbour unintentionally and didn't hate him in time past, and that fleeing to one of these cities he might live:
bezer in the desert, in the plain country, for the reubenis; and ramot in gilead for the gadis; and golan in bashan for the manassis.
this is the torah which mosheh set before the children of yisreal.
these are the testimonies, and the statutes, and the ordinances which mosheh spoke to the children of yisreal when they came out of egypt,
beyond the yordan, in the valley opposite beit peor, in the land of sixhon king of the amoris, who lived at xheshbon, whom mosheh and the children of yisreal struck when they came out of egypt.
they inherited his land and the land of og king of bashan, the two kings of the amoris, who were beyond the yordan towards the sunrise;
from aroer, which is on the edge of the valley of the arnon, even to mount zion (also called xhermon),
and all the arabah beyond the yordan eastward, even to the sea of the arabah, under the slopes of pisgah.
5
mosheh called to all yisreal, and said to them, hear, yisreal, the statutes and the ordinances which i speak in your ears today, that you may learn them, and observe to do them.
yeahoh-vowelconsonant our theory made a covenant with us in xhoreb.
yeahoh-vowelconsonant didn't make this covenant with our fathers, but with us, even us, who are all of us here alive today.
yeahoh-vowelconsonant spoke with you face to face on the mountain out of the middle of the fire,
(i stood between yeahoh-vowelconsonant and you at that time, to show you yeahoh-vowelconsonant's word; for you were afraid because of the fire, and didn't go up onto the mountain) saying,
i am yeahoh-vowelconsonant your theory, who let you emerge from the land of egypt, out of the house of works.
you shall have no other theories before me.
you shall not make a sculpture for yourself—any picture of what is in the namespaces above, or what is in the land beneath, or that is in the water under the land.
you shall not bow yourself down to them, nor work for them, for i, yeahoh-vowelconsonant your theory, am a jealous theory, visiting the distortion of the fathers on the children and on the third and on the fourth generation of those who hate me
and showing kindness to thousands of those who love me and keep my mitzvahs.
you shall not misuse the name of yeahoh-vowelconsonant your theory; for yeahoh-vowelconsonant will not hold him guiltless who misuses his name.
observe the shabbat day, to dedicate it, as yeahoh-vowelconsonant your theory mitzva'ed you.
you shall work six days, and do all your craft;
but the seventh day is a shabbat to yeahoh-vowelconsonant your theory, in which you shall not do any work— neither you, nor your son, nor your daughter, nor your worker, nor your female servant, nor your ox, nor your donkey, nor any of your livestock, nor your stranger who is within your gates; that your worker and your female servant may rest as well as you.
you shall remember that you were a worker in the land of egypt, and yeahoh-vowelconsonant your theory let you emerge from there by a strong hand and by an outstretched arm. therefore yeahoh-vowelconsonant your theory mitzva'ed you to do the shabbat day.
honour your father and your mother, as yeahoh-vowelconsonant your theory mitzva'ed you, that your days may be long and that it may go well with you in the land which yeahoh-vowelconsonant your theory gives you.
you shall not murder.
you shall not commit adultery.
you shall not steal.
you shall not give false testimony against your neighbour.
you shall not covet your neighbour's wife. neither shall you crave for your neighbour's house, his field, or his worker, or his female servant, his ox, or his donkey, or anything that is your neighbour's.
yeahoh-vowelconsonant spoke these words to all your community on the mountain out of the middle of the fire, of the cloud, and of the thick darkness, with a great voice. he added no more. he wrote them on two stone tablets, and gave them to me.
when you heard the voice out of the middle of the darkness, while the mountain was burning with fire, you came near to me, even all the heads of your branches, and your elders;
and you said, behold, yeahoh-vowelconsonant our theory has shown us his heavyweight and his greatness, and we have heard his voice out of the middle of the fire. we have seen today that theory does speak with man, and he lives.
now therefore, why should we die? for this great fire will consume us. if we hear yeahoh-vowelconsonant our theory's voice any more, then we shall die.
for who is there of all flesh who has heard the voice of the living theory speaking out of the middle of the fire, as we have, and lived?
go near, and hear all that yeahoh-vowelconsonant our theory shall say, and tell us all that yeahoh-vowelconsonant our theory tells you; and we will hear it, and do it.
yeahoh-vowelconsonant heard the voice of your words when you spoke to me; and yeahoh-vowelconsonant said to me, i have heard the voice of the words of this people which they have spoken to you. they have well said all that they have spoken.
oh that there were such a heart in them that they would respect me and keep all my mitzvahs always, that it might be well with them and with their children to world.
go tell them, ‘return to your tents.'
but as for you, stand here by me, and i will tell you all the mitzvahs, and the statutes, and the ordinances, which you shall teach them, that they may do them in the land which i give them to inherit.
you shall observe to do therefore as yeahoh-vowelconsonant your theory has mitzva'ed you. you shall not turn away to the right hand or to the left.
you shall walk in all the way which yeahoh-vowelconsonant your theory has mitzva'ed you, that you may live and that it may be well with you, and that you may prolong your days in the land which you shall inherit.
6
now these are the mitzvahs, the statutes, and the ordinances, which yeahoh-vowelconsonant your theory mitzva'ed to teach you, that you might do them in the land that you go over to inherit;
that you might respect yeahoh-vowelconsonant your theory, to keep all his statutes and his mitzvahs, which i mitzvah you—you, your son, and your son's son, all the days of your life; and that your days may be prolonged.
hear therefore, yisreal, and observe to do it, that it may be well with you, and that you may increase mightily, as yeahoh-vowelconsonant, the theory of your fathers, has promised to you, in a land oozing with milk and honey.
hear, yisreal: yeahoh-vowelconsonant is our theory. yeahoh-vowelconsonant is one.
you shall love yeahoh-vowelconsonant your theory with all your heart, with all your self, and with all your might.
these words, which i mitzvah you today, shall be on your heart;
and you shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up.
you shall bind them for a sign on your hand, and they shall be for frontlets between your eyes.
you shall write them on the door posts of your house and on your gates.
it shall be, when yeahoh-vowelconsonant your theory lets you come into the land which he swore to your fathers, to abraham, to yizxhaq, and to yaqob, to give you, great and goodly cities which you didn't build,
and houses full of all good things which you didn't fill, and cisterns dug out which you didn't dig, vineyards and olive trees which you didn't plant, and you shall eat and be full;
then beware lest you forget yeahoh-vowelconsonant, who let you emerge from the land of egypt, from the house of works.
you shall respect yeahoh-vowelconsonant your theory; and you shall work for him, and shall swear by his name.
you shall not go after other theories, of the theories of the peoples who are around you,
for yeahoh-vowelconsonant your theory amongst you is a jealous theory, lest the anger of yeahoh-vowelconsonant your theory be kindled against you, and he destroy you from off the face of the land.
you shall not tempt yeahoh-vowelconsonant your theory, as you tempted him in masah.
you shall diligently keep the mitzvahs of yeahoh-vowelconsonant your theory, and his testimonies, and his statutes, which he has mitzva'ed you.
you shall do that which is right and good in yeahoh-vowelconsonant's sight, that it may be well with you and that you may come and inherit the good land which yeahoh-vowelconsonant swore to your fathers,
to thrust out all your enemies from before you, as yeahoh-vowelconsonant has spoken.
when your son asks you in time to come, saying, what do the testimonies, the statutes, and the ordinances, which yeahoh-vowelconsonant our theory has mitzva'ed you mean?
then you shall tell your son, we were fuhrero's workers in egypt. yeahoh-vowelconsonant let us emerge from egypt with a strong hand;
and yeahoh-vowelconsonant showed great and awesome signs and wonders on egypt, on fuhrero, and on all his house, before our eyes;
and he let us emerge from there, that he might let us come in, to give us the land which he swore to our fathers.
yeahoh-vowelconsonant mitzva'ed us to do all these statutes, to respect yeahoh-vowelconsonant our theory, for our good always, that he might preserve us alive, as we are today.
it shall be being right to us, if we observe to do all these mitzvahs before yeahoh-vowelconsonant our theory, as he has mitzva'ed us.
7
when yeahoh-vowelconsonant your theory lets you come into the land where you go to inherit her, and casts out many nations before you—the xhiti, the girgashi, the amori, the kanaani, the perici, the xhivi, and the yebusi—seven nations greater and mightier than you;
and when yeahoh-vowelconsonant your theory delivers them up before you, and you strike them, then you shall utterly net them. you shall make no covenant with them, nor be gracious to them.
you shall not make marriages with them. you shall not give your daughter to his son, nor shall you take his daughter for your son.
for that would turn away your sons from following me, that they may work for other theories. so yeahoh-vowelconsonant's anger would be kindled against you, and he would destroy you quickly.
but you shall deal with them like this: you shall break down their slaughter-places, dash their pillars in pieces, cut down their asherah poles, and burn their sculptures with fire.
for you are a dedicated people to yeahoh-vowelconsonant your theory. yeahoh-vowelconsonant your theory has chosen you to be a people for his special, above all peoples who are on the face of the land.
yeahoh-vowelconsonant didn't set his love on you nor choose you, because you were more in number than any people; for you were the fewest of all peoples;
but because yeahoh-vowelconsonant loves you, and because he desires to keep the oath which he swore to your fathers, yeahoh-vowelconsonant has let you emerge with a strong hand and redeemed you out of the house of works, from the hand of fuhrero king of egypt.
know therefore that yeahoh-vowelconsonant your theory himself is theory, the emunahful theory, who keeps covenant and kindness to a thousand generations with those who love him and keep his mitzvahs,
and repays those who hate him to their face, to destroy them. he will not be slack to him who hates him. he will repay him to his face.
you shall therefore keep the mitzvahs, the statutes, and the ordinances which i mitzvah you today, to do them.
it shall happen, because you listen to these ordinances and keep and do them, that yeahoh-vowelconsonant your theory will keep with you the covenant and the kindness which he swore to your fathers.
he will love you, bless you, and let you become many. he will also bless the fruit of your body and the fruit of your ground, your grain and your new wine and your oil, the increase of your livestock and the young of your flock, in the land which he swore to your fathers to give you.
you will be blessed above all peoples. there won't be male or female barren amongst you, or amongst your livestock.
yeahoh-vowelconsonant will take away from you all sickness; and he will put none of the fracture diseases of egypt, which you know, on you, but will lay them on all those who hate you.
you shall consume all the peoples whom yeahoh-vowelconsonant your theory shall deliver to you. your eye shall not pity them. you shall not work for their theories; for that would be a snare to you.
if you shall say in your heart, these nations are more than i; how can i disherit them?
you shall not be afraid of them. you shall remember well what yeahoh-vowelconsonant your theory did to fuhrero and to all egypt:
the great trials which your eyes saw, the signs, the wonders, the strong hand, and the outstretched arm, by which yeahoh-vowelconsonant your theory let you emerge. so shall yeahoh-vowelconsonant your theory do to all the peoples of whom you are afraid.
moreover yeahoh-vowelconsonant your theory will send the hornet amongst them, until those who are left, and hide themselves, are lost from before you.
you shall not be scared of them; for yeahoh-vowelconsonant your theory is amongst you, a great and awesome theory.
yeahoh-vowelconsonant your theory will cast out those nations before you little by little. you may not consume them at once, lest the animals of the field increase on you.
but yeahoh-vowelconsonant your theory will deliver them up before you, and will confuse them with a great confusion, until they are destroyed.
he will deliver their kings into your hand, and you shall make their name be lost from under the namespaces. no one will be able to stand before you until you have destroyed them.
you shall burn the sculptures of their theories with fire. you shall not covet the silver or the gold that is on them, nor take it for yourself, lest you be snared in it; for it is an abomination to yeahoh-vowelconsonant your theory.
you shall not let an abomination come into your house and become netted like it. you shall utterly detest it. you shall utterly abhor it; for it is a netted.
8
you shall observe to do all the mitzvahs which i mitzvah you today, that you may live, and become many, and come and inherit the land which yeahoh-vowelconsonant swore to your fathers.
you shall remember all the way which yeahoh-vowelconsonant your theory has led you these forty years in the desert, that he might humble you, to test you, to know what was in your heart, whether you would keep his mitzvahs or not.
he humbled you, allowed you to be hungry, and fed you with manna, which you didn't know, neither did your fathers know, that he might teach you that man does not live by bread only, but man lives by every word that proceeds out of yeahoh-vowelconsonant's mouth.
your clothing didn't grow old on you, neither did your foot swell, these forty years.
you shall consider in your heart that as a man disciplines his son, so yeahoh-vowelconsonant your theory disciplines you.
you shall keep the mitzvahs of yeahoh-vowelconsonant your theory, to walk in his ways, and to respect him.
for yeahoh-vowelconsonant your theory lets you come into a good land, a land of brooks of water, of springs, and underground water flowing into valleys and hills;
a land of wheat, barley, vines, fig trees, and pomegranates; a land of olive trees and honey;
a land in which you shall eat bread without scarcity, you shall not lack anything in her; a land whose stones are iron, and out of whose hills you may dig copper.
you shall eat and be full, and you shall bless yeahoh-vowelconsonant your theory for the good land which he has given you.
beware lest you forget yeahoh-vowelconsonant your theory, in not keeping his mitzvahs, his ordinances, and his statutes, which i mitzvah you today;
lest, when you have eaten and are full, and have built fine houses and settled in them;
and when your herds and your flocks become many, and your silver and your gold becomes many, and all that you have becomes many;
then your heart might be lifted up, and you forget yeahoh-vowelconsonant your theory, who let you emerge from the land of egypt, out of the house of works;
who led you through the great and terrible desert, with venomous snakes and scorpions, and thirsty ground where there was no water; who poured water for you out of the rock of flint;
who fed you in the desert with manna, which your fathers didn't know, that he might humble you, and that he might prove you, to do you good at your latter end;
and lest you say in your heart, my energy and the might of my hand has gotten me this wealth.
but you shall remember yeahoh-vowelconsonant your theory, for it is he who gives you energy to get wealth, that he may establish his covenant which he swore to your fathers, as it is today.
it shall be, if you shall forget yeahoh-vowelconsonant your theory, and walk after other theories, and work for them and sink down to them, i testify against you today that you shall surely be lost.
as the nations that yeahoh-vowelconsonant makes to be lost before you, so you shall be lost, because you wouldn't listen to yeahoh-vowelconsonant your theory's voice.
9
hear, yisreal. you are to pass over the yordan today, to come to disherit nations greater and mightier than yourself, cities great and fortified up to the namespaces,
a people great and tall, the sons of the anaqim, whom you know, and of whom you have heard say, who can stand before the sons of anaq?
know therefore today that yeahoh-vowelconsonant your theory is he who goes over before you as a devouring fire. he will destroy them and he will bring them down before you. so you shall disherit them and make them be lost quickly, as yeahoh-vowelconsonant has spoken to you.
don't say in your heart, after yeahoh-vowelconsonant your theory has thrust them out from before you, for my being right yeahoh-vowelconsonant has let me come to inherit this land; because yeahoh-vowelconsonant drives them out before you because of the big-shotness of these nations.
not for your being right or for the uprightness of your heart do you come to inherit their land; but for the big-shotness of these nations yeahoh-vowelconsonant your theory does drive them out from before you, and that he may establish the word which yeahoh-vowelconsonant swore to your fathers, to abraham, to yizxhaq, and to yaqob.
know therefore that yeahoh-vowelconsonant your theory doesn't give you this good land to inherit her for your being right, for you are a stiff-necked people.
remember, and don't forget, how you provoked yeahoh-vowelconsonant your theory to wrath in the desert. from the day that you left the land of egypt until you came to this place, you have been rebellious against yeahoh-vowelconsonant.
also in xhoreb you provoked yeahoh-vowelconsonant to wrath, and yeahoh-vowelconsonant was angry with you to destroy you.
when i had gone up onto the mountain to receive the stone tablets, even the tablets of the covenant which yeahoh-vowelconsonant made with you, then i stayed on the mountain forty days and forty nights. i neither ate bread nor drank water.
yeahoh-vowelconsonant delivered to me the two stone tablets written with theory's finger. on them were all the words which yeahoh-vowelconsonant spoke with you on the mountain out of the middle of the fire in the day of the community.
it came to pass at the end of forty days and forty nights that yeahoh-vowelconsonant gave me the two stone tablets, even the tablets of the covenant.
yeahoh-vowelconsonant said to me, arise, get down quickly from here; for your people whom you have let emerge from egypt have corrupted themselves. they have quickly turned away from the way which i mitzva'ed them. they have made a molten image for themselves.
furthermore yeahoh-vowelconsonant spoke to me, saying, i have seen these people, and behold, they are a stiff-necked people.
leave me alone, that i may destroy them, and blot out their name from under the namespaces; and i will make of you a nation mightier and greater than they.
so i turned and came down from the mountain, and the mountain was burning with fire. the two tablets of the covenant were in my two hands.
i looked, and behold, you had missed against yeahoh-vowelconsonant your theory. you had made yourselves a moulded calf. you had quickly turned away from the way which yeahoh-vowelconsonant had mitzva'ed you.
i took hold of the two tablets, and threw them out of my two hands, and broke them before your eyes.
i fell down before yeahoh-vowelconsonant, as at the first, forty days and forty nights. i neither ate bread nor drank water, because of all your miss which you missed, in doing that which was fracture in yeahoh-vowelconsonant's sight, to provoke him to anger.
for i was afraid of the anger and hot displeasure with which yeahoh-vowelconsonant was angry against you to destroy you. but yeahoh-vowelconsonant listened to me that time also.
yeahoh-vowelconsonant was angry enough with ahron to destroy him. i prayed for ahron also at the same time.
i took your miss, the calf which you had made, and burnt it with fire, and crushed it, grinding it very small, until it was as fine as dust. i threw its dust into the brook that descended out of the mountain.
at taberah, at masah, and at qibrot hatavah you provoked yeahoh-vowelconsonant to wrath.
when yeahoh-vowelconsonant sent you from qadesh barnea, saying, go up and inherit the land which i have given you, you rebelled against the mouth of yeahoh-vowelconsonant your theory, and you didn't emunah him or listen to his voice.
you have been rebellious against yeahoh-vowelconsonant from the day that i knew you.
so i fell down before yeahoh-vowelconsonant the forty days and forty nights that i fell down, because yeahoh-vowelconsonant had said he would destroy you.
i prayed to yeahoh-vowelconsonant, and said, my mister yeahoh-vowelconsonant, don't destroy your people and your inheritance that you have redeemed through your greatness, that you have let emerge from egypt with a strong hand.
remember your workers, abraham, yizxhaq, and yaqob. don't look at the stubbornness of this people, nor at their big-shotness, nor at their miss,
lest the land you let us emerge from say, ‘because yeahoh-vowelconsonant was not able to let them come into the land which he promised to them, and because he hated them, he has made them emerge to kill them in the desert.'
yet they are your people and your inheritance, which you let emerge by your great energy and by your outstretched arm.
10
at that time yeahoh-vowelconsonant said to me, sculpt two stone tablets like the first, and come up to me onto the mountain, and make a cabinet of wood.
i will write on the tablets the words that were on the first tablets which you broke, and you shall put them in the cabinet.
so i made a cabinet of acacia wood, and sculpted two stone tablets like the first, and went up onto the mountain, having the two tablets in my hand.
he wrote on the tablets, according to the first writing, the ten words, which yeahoh-vowelconsonant spoke to you on the mountain out of the middle of the fire in the day of the community; and yeahoh-vowelconsonant gave them to me.
i turned and came down from the mountain, and put the tablets in the cabinet which i had made; and there they are as yeahoh-vowelconsonant mitzva'ed me.
(the children of yisreal travelled from beerot bene yaaqan to moserah. there ahron died, and there he was buried; and aleacar his son kohened in his place.
from there they travelled to gudgodah; and from gudgodah to yotbatah, a land of brooks of water.
at that time yeahoh-vowelconsonant set apart the branch of levi to bear the cabinet of yeahoh-vowelconsonant's covenant, to stand before yeahoh-vowelconsonant to minister to him, and to bless in his name, to this day.
therefore levi has no portion nor inheritance with his brothers; yeahoh-vowelconsonant is his inheritance, according as yeahoh-vowelconsonant your theory spoke to him.)
i stayed on the mountain, as at the first time, forty days and forty nights; and yeahoh-vowelconsonant listened to me that time also. yeahoh-vowelconsonant would not destroy you.
yeahoh-vowelconsonant said to me, arise, take your journey before the people; and they shall come and inherit the land which i swore to their fathers to give to them.
now, yisreal, what does yeahoh-vowelconsonant your theory require of you, but to respect yeahoh-vowelconsonant your theory, to walk in all his ways, to love him, and to work for yeahoh-vowelconsonant your theory with all your heart and with all your self,
to keep yeahoh-vowelconsonant's mitzvahs and statutes, which i mitzvah you today for your good?
behold, to yeahoh-vowelconsonant your theory belongs the namespaces, the namespaces of the namespaces, and the land, with all that is therein.
only yeahoh-vowelconsonant had a delight in your fathers to love them, and he chose their seed after them, even you above all peoples, as it is today.
circumcise therefore the foreskin of your heart, and be no more stiff-necked.
for yeahoh-vowelconsonant your theory, he is theory of theories and mister of misters, the great theory, the hero, and the awesome, who doesn't respect persons or take bribe.
he executes justice for the fatherless and widow and loves the foreigner in giving him food and clothing.
therefore love the foreigner, for you were foreigners in the land of egypt.
you shall respect yeahoh-vowelconsonant your theory. you shall work for him. you shall cling to him, and you shall swear by his name.
he is your praise, and he is your theory, who has done for you these great and awesome things which your eyes have seen.
your fathers went down into egypt with seventy persons; and now yeahoh-vowelconsonant your theory has made you as the stars of the namespaces for multitude.
11
therefore you shall love yeahoh-vowelconsonant your theory, and keep his instructions, his statutes, his ordinances, and his mitzvahs, always.
know this day—for i don't speak with your children who have not known, and who have not seen the chastisement of yeahoh-vowelconsonant your theory, his greatness, his strong hand, his outstretched arm,
his signs, and his works, which he did in the middle of egypt to fuhrero the king of egypt, and to all his land;
and what he did to the army of egypt, to their horses, and to their chariots; how he made the water of the red sea to overflow them as they chased after you, and how yeahoh-vowelconsonant has let tem be lost to this day;
and what he did to you in the desert until you came to this place;
and what he did to datan and abiram, the sons of aliab, the son of reuben—how the land opened her mouth and swallowed them up, with their households, their tents, and every living thing that followed them, in the middle of all yisreal;
but your eyes have seen all of yeahoh-vowelconsonant's great work which he did.
therefore you shall keep the entire mitzvah which i mitzvah you today, that you may be strong, and come and inherit the land that you go over to inherit her;
and that you may prolong your days in the land which yeahoh-vowelconsonant swore to your fathers to give to them and to their seed, a land oozing with milk and honey.
for the land, where you come to inherit her isn't like the land of egypt that you emerged from, where you sowed your seed and watered with your foot, as a garden of herbs;
but the land that you go over to inherit her is a land of hills and valleys which drinks water from the rain of the namespaces,
a land which yeahoh-vowelconsonant your theory cares for. yeahoh-vowelconsonant your theory's eyes are always in her, from the beginning of the year even to the end of the year.
it shall happen, if you shall listen diligently to my mitzvahs which i mitzvah you today, to love yeahoh-vowelconsonant your theory, and to work for him with all your heart and with all your self,
that i will give the rain for your land in its season, the early rain and the latter rain, that you may gather in your grain, your new wine, and your oil.
i will give grass in your fields for your livestock, and you shall eat and be full.
be careful, lest your heart be deceived, and you turn away to work for other theories and sink down to them;
and yeahoh-vowelconsonant's anger be kindled against you, and he shut up the namespaces so that there is no rain, and the earth doesn't give her fruit; and you are lost quickly from off the good land which yeahoh-vowelconsonant gives you.
therefore you shall lay up these words of mine in your heart and in your self. you shall bind them for a sign on your hand, and they shall be for frontlets between your eyes.
you shall teach them to your children, talking of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up.
you shall write them on the door posts of your house and on your gates;
that your days and your children's days may become many in the land which yeahoh-vowelconsonant swore to your fathers to give them, as the days of the namespaces above the land.
for if you shall diligently keep all these mitzvahs which i mitzvah you—to do them, to love yeahoh-vowelconsonant your theory, to walk in all his ways, and to cling to him—
then yeahoh-vowelconsonant will drive out all these nations from before you, and you shall disherit nations greater and mightier than yourselves.
every place on which the sole of your foot treads shall be yours: from the desert and lebanon, from the river, the river euphrates, even to the western sea shall be your border.
no man will be able to stand before you. yeahoh-vowelconsonant your theory will give the fear of you and the respect of you on all the land that you tread on, as he has spoken to you.
behold, i set before you today a blessing and a curse:
the blessing, if you listen to the mitzvahs of yeahoh-vowelconsonant your theory, which i mitzvah you today;
and the curse, if you do not listen to the mitzvahs of yeahoh-vowelconsonant your theory, but turn away out of the way which i mitzvah you today, to go after other theories which you have not known.
it shall happen, when yeahoh-vowelconsonant your theory lets you come into the land that you go to inherit, that you shall set the blessing on mount gericim, and the curse on mount ebal.
aren't they beyond the yordan, behind the way of the going down of the sun, in the land of the kanaanis who dwell in the arabah near gilgal, beside the oaks of moreh?
for you are to pass over the yordan to come to inherit the land which yeahoh-vowelconsonant your theory gives you, and you shall inherit her and settle in her.
you shall observe to do all the statutes and the ordinances which i set before you today.
12
these are the statutes and the ordinances which you shall observe to do in the land which yeahoh-vowelconsonant, the theory of your fathers, has given you to inherit her all the days that you live on the land.
you shall surely let all the places be lost in which the nations that you shall disherit worked for their theories: on the high mountains, and on the hills, and under every green tree.
you shall break down their slaughter-places, dash their pillars in pieces, and burn their asherah poles with fire. you shall cut down the sculptures of their theories. you shall make their name be lost from that place.
you shall not do so to yeahoh-vowelconsonant your theory.
but to the place which yeahoh-vowelconsonant your theory shall choose out of all your branches, to put his name there, you shall seek his habitation, and you shall come there.
you shall let your onups come, your slaughters, your tithes, the waver of your hand, your vows, your contributions, and the firstborn of your herd and of your flock there.
there you shall eat before yeahoh-vowelconsonant your theory, and you shall rejoice in all that you put your hand to, you and your households, in which yeahoh-vowelconsonant your theory has blessed you.
you shall not do all the things that we do here today, every man whatever is right in his own eyes;
for you haven't yet come to the rest and to the inheritance which yeahoh-vowelconsonant your theory gives you.
but when you go over the yordan and settle in the land which yeahoh-vowelconsonant your theory lets you inherit, and he lets you rest from all your enemies around you, so that you settle in safety,
then it shall happen that to the place which yeahoh-vowelconsonant your theory shall choose, to let his name dwell there, there you shall let come all that i mitzvah you: your onups, your slaughters, your tithes, the waver of your hand, and all your choice vows which you vow to yeahoh-vowelconsonant.
you shall rejoice before yeahoh-vowelconsonant your theory—you, and your sons, your daughters, your workers, your female servants, and the levi who is within your gates, because he has no portion nor inheritance with you.
be careful that you don't up your onups in every place that you see;
but in the place which yeahoh-vowelconsonant chooses in one of your branches, there you shall up your onups, and there you shall do all that i mitzvah you.
yet you may kill and eat meat within all your gates, after all the desire of your self, according to yeahoh-vowelconsonant your theory's blessing which he has given you. the unclean and the clean may eat of it, as of the gazelle and the deer.
only you shall not eat the blood. you shall pour it out on the land like water.
you may not eat within your gates the tithe of your grain, or of your new wine, or of your oil, or the firstborn of your herd or of your flock, nor any of your vows which you vow, nor your contributions, nor the waver of your hand;
but you shall eat them before yeahoh-vowelconsonant your theory in the place which yeahoh-vowelconsonant your theory shall choose: you, your son, your daughter, your worker, your female servant, and the levi who is within your gates. you shall rejoice before yeahoh-vowelconsonant your theory in all that you put your hand to.
be careful that you don't forsake the levi as long as you live in your land.
when yeahoh-vowelconsonant your theory enlarges your border, as he has promised you, and you say, i want to eat meat, because your self craves to eat meat, you may eat meat, after all the desire of your self.
if the place which yeahoh-vowelconsonant your theory shall choose to put his name is too far from you, then you shall kill of your herd and of your flock, which yeahoh-vowelconsonant has given you, as i have mitzva'ed you; and you may eat within your gates, after all the desire of your self.
even as the gazelle and as the deer is eaten, so you shall eat of it. the unclean and the clean may eat of it alike.
only be sure that you don't eat the blood; for the blood is the life. you shall not eat the life with the meat.
you shall not eat it. you shall pour it out on the land like water.
you shall not eat it, that it may go well with you and with your children after you, when you do that which is right in yeahoh-vowelconsonant's eyes.
only your dedicated things which you have, and your vows, you shall take and go to the place which yeahoh-vowelconsonant shall choose.
you shall do your onups, the meat and the blood, on yeahoh-vowelconsonant your theory's slaughter-place. the blood of your slaughters shall be poured out on yeahoh-vowelconsonant your theory's slaughter-place, and you shall eat the meat.
observe and hear all these words which i mitzvah you, that it may go well with you and with your children after you until world, when you do that which is good and right in yeahoh-vowelconsonant your theory's eyes.
when yeahoh-vowelconsonant your theory cuts off the nations from before you where you come to disherit them, and you disherit them and settle in their land,
be careful that you are not ensnared to follow them after they are destroyed from before you, and that you not enquire after their theories, saying, how do these nations work for their theories? i will do likewise.
you shall not do so to yeahoh-vowelconsonant your theory; for every abomination to yeahoh-vowelconsonant, which he hates, they have done to their theories; for they even burn their sons and their daughters in the fire to their theories.
whatever thing i mitzvah you, that you shall observe to do. you shall not add to it, nor take away from it.
13
if a bringer or a dreamer of dreams arises amongst you, and he gives you a sign or a wonder,
and the sign or the wonder comes to pass, of which he spoke to you, saying, let's go after other theories (which you have not known) and let's work for them,
you shall not listen to the words of that bringer, or to that dreamer of dreams; for yeahoh-vowelconsonant your theory is testing you, to know whether you love yeahoh-vowelconsonant your theory with all your heart and with all your self.
you shall walk after yeahoh-vowelconsonant your theory, respect him, keep his mitzvahs, and obey his voice. you shall work for him, and cling to him.
that bringer, or that dreamer of dreams, shall be put to death, because he has spoken rebellion against yeahoh-vowelconsonant your theory, who let you emerge from the land of egypt and redeemed you out of the house of works, to draw you aside out of the way which yeahoh-vowelconsonant your theory mitzva'ed you to walk in. so you shall remove the fracture from amongst you.
if your brother, the son of your mother, or your son, or your daughter, or the wife of your bosom, or your friend who is as your own self, entices you secretly, saying, let's go and work for other theories—which you have not known, you, nor your fathers;
of the theories of the peoples who are around you, near to you, or far off from you, from the one end of the land even to the other end of the land—
you shall not consent to him nor listen to him; neither shall your eye pity him, neither shall you spare, neither shall you conceal him;
but you shall surely kill him. your hand shall be first on him to put him to death, and afterwards the hands of all the people.
you shall stone him to death with stones, because he has sought to draw you away from yeahoh-vowelconsonant your theory, who let you emerge from the land of egypt, out of the house of works.
all yisreal shall hear, and respect, and shall not do any more fracture like this amongst you.
if you hear about one of your cities, which yeahoh-vowelconsonant your theory gives you to settle there, that
certain effectless fellows have gone out from amongst you and have drawn away the inhabitants of their city, saying, let's go and work for other theories, which you have not known,
then you shall enquire, investigate, and ask diligently. behold, if it is true, and the thing certain, that such abomination was done amongst you,
you shall surely strike the inhabitants of that city with the edge of the sword, netting her, with all that is in her and her livestock, with the edge of the sword.
you shall gather all her plunder into the middle of her street, and shall burn with fire the city, with all of her plunder, to yeahoh-vowelconsonant your theory. it shall be a world heap. it shall not be built again.
nothing of the netted shall cling to your hand, that yeahoh-vowelconsonant may turn from the fierceness of his anger and give you wombings, and womb you and let you become many, as he has sworn to your fathers,
when you listen to yeahoh-vowelconsonant your theory's voice, to keep all his mitzvahs which i mitzvah you today, to do that which is right in yeahoh-vowelconsonant your theory's eyes.
14
you are the children of yeahoh-vowelconsonant your theory. you shall not cut yourselves, nor make any baldness between your eyes for the dead.
for you are a dedicated people to yeahoh-vowelconsonant your theory, and yeahoh-vowelconsonant has chosen you to be a people for his special, above all peoples who are on the face of the land.
you shall not eat any abominable thing.
these are the animals which you may eat: the ox, the sheep, the goat,
the deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, and the chamois.
every animal that parts the hoof, and has the hoof split in two and chews the cud, amongst the animals, you may eat.
nevertheless these you shall not eat of them that chew the cud, or of those who have the hoof split: the camel, the hare, and the rabbit. because they chew the cud but don't part the hoof, they are unclean to you.
the pig, because it has a split hoof but doesn't chew the cud, is unclean to you. you shall not eat their meat. you shall not touch their carcasses.
these you may eat of all that are in the waters: you may eat whatever has fins and scales.
you shall not eat whatever doesn't have fins and scales. it is unclean to you.
of all clean birds you may eat.
but these are they of which you shall not eat: the eagle, the vulture, the osprey,
the red kite, the falcon, the kite of any kind,
every raven of any kind,
the ostrich, the owl, the seagull, the hawk of any kind,
the little owl, the great owl, the horned owl,
the pelican, the vulture, the cormorant,
the stork, the heron after her kind, the hoopoe, and the bat.
all winged teeming things are unclean to you. they shall not be eaten.
of all clean birds you may eat.
you shall not eat of anything that dies of itself. you may give it to the foreigner living amongst you who is within your gates, that he may eat it; or you may sell it to a foreigner; for you are a dedicated people to yeahoh-vowelconsonant your theory. you shall not boil a young goat in its mother's milk.
you shall surely tithe all the increase of your seed, that which comes out of the field year by year.
you shall eat before yeahoh-vowelconsonant your theory, in the place which he chooses to let his name dwell, the tithe of your grain, of your new wine, and of your oil, and the firstborn of your herd and of your flock; that you may learn to respect yeahoh-vowelconsonant your theory always.
if the way is too long for you, so that you are not able to carry it because the place which yeahoh-vowelconsonant your theory shall choose to set his name there is too far from you, when yeahoh-vowelconsonant your theory blesses you,
then you shall turn it into money, bind up the money in your hand, and shall go to the place which yeahoh-vowelconsonant your theory shall choose.
you shall trade the money for whatever your self craves: for cattle, or for sheep, or for wine, or for strong drink, or for whatever your self asks of you. you shall eat there before yeahoh-vowelconsonant your theory, and you shall rejoice, you and your household.
you shall not forsake the levi who is within your gates, for he has no portion nor inheritance with you.
at the end of every three years you shall let all the tithe of your increase emerge in the same year, and shall store it within your gates.
the levi, because he has no portion nor inheritance with you, as well as the foreigner living amongst you, the fatherless, and the widow who are within your gates shall come, and shall eat and be satisfied; that yeahoh-vowelconsonant your theory may bless you in all the work of your hand which you do.
15
at the end of every seven years, you shall cancel debts.
this is the way it shall be done: every creditor shall release that which he has lent to his neighbour. he shall not require payment from his neighbour and his brother, because yeahoh-vowelconsonant's release has been proclaimed.
of a foreigner you may require it; but whatever of yours is with your brother, your hand shall release.
however there will be no poor with you (for yeahoh-vowelconsonant will surely bless you in the land which yeahoh-vowelconsonant your theory gives you for an inheritance to inherit)
if only you diligently listen to yeahoh-vowelconsonant your theory's voice, to observe to do all this mitzvah which i mitzvah you today.
for yeahoh-vowelconsonant your theory will bless you, as he promised you. you will lend to many nations, but you will not borrow. you will rule over many nations, but they will not rule over you.
if a poor man, one of your brothers, is with you within any of your gates in your land which yeahoh-vowelconsonant your theory gives you, you shall not harden your heart, nor shut your hand from your poor brother;
but you shall surely open your hand to him, and shall surely lend him sufficient for his need, which he lacks.
beware that there not be an effectless word in your heart, saying, the seventh year, the year of release, is at hand, and your eye be fracture against your poor brother and you give him nothing; and he cry to yeahoh-vowelconsonant against you, and it be miss to you.
you shall surely give, and your heart shall not be grieved when you give to him, because it is for this thing yeahoh-vowelconsonant your theory will bless you in all your work and in all that you put your hand to.
for the poor will never cease out of the land. therefore i mitzvah you to surely open your hand to your brother, to your needy, and to your poor, in your land.
if your brother, a hebrew man, or a hebrew woman, is sold to you and works for you six years, then in the seventh year you shall let him go free from you.
when you let him go free from you, you shall not let him go empty.
you shall furnish him liberally out of your flock, out of your threshing floor, and out of your wine press. as yeahoh-vowelconsonant your theory has blessed you, you shall give to him.
you shall remember that you were a worker in the land of egypt, and yeahoh-vowelconsonant your theory redeemed you. therefore i mitzvah you this thing today.
it shall be, if he tells you, i will not go out from you, because he loves you and your house, because he is well with you,
then you shall take an awl, and thrust it through his ear to the door, and he shall be your world worker. also to your maid you shall do likewise.
it shall not seem hard to you when you let him go free from you, for he has been double the value of a hired hand as he worked for you six years. yeahoh-vowelconsonant your theory will bless you in all that you do.
you shall dedicate all the firstborn males that are born of your herd and of your flock to yeahoh-vowelconsonant your theory. you shall do no work with the firstborn of your herd, nor shear the firstborn of your flock.
you shall eat it before yeahoh-vowelconsonant your theory year by year in the place which yeahoh-vowelconsonant shall choose, you and your household.
if it has any defect—is lame or blind, or has any defect whatever, you shall not slaughter it to yeahoh-vowelconsonant your theory.
you shall eat it within your gates. the unclean and the clean shall eat it alike, as the gazelle and as the deer.
only you shall not eat its blood. you shall pour it out on the ground like water.
16
observe the month of abib, and keep the stop-skip to yeahoh-vowelconsonant your theory; for in the month of abib yeahoh-vowelconsonant your theory let you emerge from egypt by night.
you shall slaughter the stop-skip to yeahoh-vowelconsonant your theory, of the flock and the herd, in the place which yeahoh-vowelconsonant shall choose to let his name dwell there.
you shall eat no leavened bread with it. you shall eat unleavened bread with it seven days, even the bread of affliction (for you came out of the land of egypt in haste) that you may remember the day when you came out of the land of egypt all the days of your life.
no yeast shall be seen with you in all your borders seven days; neither shall any of the meat, which you slaughter the first day at evening, remain all night until the morning.
you may not slaughter the stop-skip within any of your gates which yeahoh-vowelconsonant your theory gives you;
but at the place which yeahoh-vowelconsonant your theory shall choose to let his name dwell in, there you shall slaughter the stop-skip at evening, at the going down of the sun, at the season that you came out of egypt.
you shall roast and eat it in the place which yeahoh-vowelconsonant your theory chooses. in the morning you shall return to your tents.
six days you shall eat unleavened bread. on the seventh day shall be a solemn community to yeahoh-vowelconsonant your theory. you shall do no work.
you shall count for yourselves seven weeks. from the time you begin to put the sickle to the standing grain you shall begin to count seven weeks.
you shall keep the feast of weeks to yeahoh-vowelconsonant your theory with a tribute of a contribution of your hand, which you shall give according to how yeahoh-vowelconsonant your theory blesses you.
you shall rejoice before yeahoh-vowelconsonant your theory: you, your son, your daughter, your worker, your female servant, the levi who is within your gates, the foreigner, the fatherless, and the widow who are amongst you, in the place which yeahoh-vowelconsonant your theory shall choose to let his name dwell there.
you shall remember that you were a worker in egypt. you shall observe and do these statutes.
you shall keep the feast of booths seven days, after you have gathered in from your threshing floor and from your wine press.
you shall rejoice in your feast, you, your son, your daughter, your worker, your female servant, the levi, the foreigner, the fatherless, and the widow who are within your gates.
you shall keep a feast to yeahoh-vowelconsonant your theory seven days in the place which yeahoh-vowelconsonant chooses, because yeahoh-vowelconsonant your theory will bless you in all your increase and in all the work of your hands, and you shall be altogether joyful.
three times in a year all of your males shall appear before yeahoh-vowelconsonant your theory in the place which he chooses: in the feast of unleavened bread, in the feast of weeks, and in the feast of booths. they shall not appear before yeahoh-vowelconsonant empty.
every man shall give as he is able, according to yeahoh-vowelconsonant your theory's blessing which he has given you.
you shall make judges and officers in all your gates, which yeahoh-vowelconsonant your theory gives you, according to your branches; and they shall judge the people with right judgement.
you shall not pervert justice. you shall not show partiality. you shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the right.
you shall chase that which is altogether just, that you may live and inherit the land which yeahoh-vowelconsonant your theory gives you.
you shall not plant for yourselves an asherah of any kind of tree beside yeahoh-vowelconsonant your theory's slaughter-place, which you shall make for yourselves.
neither shall you set yourself up a sacred stone which yeahoh-vowelconsonant your theory hates.
17
you shall not slaughter to yeahoh-vowelconsonant your theory an ox or a sheep in which is a defect or anything fracture; for that is an abomination to yeahoh-vowelconsonant your theory.
if there is found amongst you, within any of your gates which yeahoh-vowelconsonant your theory gives you, a man or woman who does that which is fracture in yeahoh-vowelconsonant your theory's sight in transgressing his covenant,
and has gone and worked for other theories and sank down to them, or the sun, or the moon, or any of the stars of the namespaces, which i have not mitzva'ed,
and you are told, and you have heard of it, then you shall enquire diligently. behold, if it is true, and the thing certain, that such abomination is done in yisreal,
then you shall let that man emerge or that woman who has done this fracture thing to your gates, even that same man or woman; and you shall stone them to death with stones.
at the mouth of two witnesses, or three witnesses, he who is to die shall be put to death. at the mouth of one witness he shall not be put to death.
the hands of the witnesses shall be first on him to put him to death, and afterward the hands of all the people. so you shall remove the fracture from amongst you.
if there arises a matter too hard for you in judgement, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within your gates, then you shall arise, and go up to the place which yeahoh-vowelconsonant your theory chooses.
you shall come to the kohens who are levis and to the judge who shall be in those days. you shall enquire, and they shall give you the verdict.
you shall do according to the decisions of the verdict which they shall give you from that place which yeahoh-vowelconsonant chooses. you shall observe to do according to all that they shall teach you.
according to the decisions of the torah which they shall teach you, and according to the judgement which they shall tell you, you shall do. you shall not turn away from the sentence which they announce to you, to the right hand, nor to the left.
the man who does presumptuously in not listening to the kohen who stands to minister there before yeahoh-vowelconsonant your theory, or to the judge, even that man shall die. you shall put away the fracture from yisreal.
all the people shall hear and respect, and do no more presumptuously.
when you have come to the land which yeahoh-vowelconsonant your theory gives you, and inherit her and settle in her, and say, i will set a king over me, like all the nations that are around me,
you shall surely set him whom yeahoh-vowelconsonant your theory chooses as king over yourselves. you shall set as king over you one from amongst your brothers. you may not put a foreigner over you, who is not your brother.
only he shall not let there be many horses for himself, nor let the people return to egypt, to the end that he may let there be many horses; because yeahoh-vowelconsonant has said to you, you shall not go back that way again.
he shall not let there be many wives for himself, that his heart not turn away. he shall not let there be very much silver and gold for himself.
it shall be, when he sits on the throne of his kingdom, that he shall write himself a copy of this torah in a book, out of that which is before the levitical kohens.
it shall be with him, and he shall read from it all the days of his life, that he may learn to respect yeahoh-vowelconsonant his theory, to keep all the words of this torah and these statutes, to do them;
that his heart not be lifted up above his brothers, and that he not turn away from the mitzvah to the right hand, or to the left, to the end that he may prolong his days in his kingdom, he and his children, in the middle of yisreal.
18
the kohens and the levis—all the branch of levi—shall have no portion nor inheritance with yisreal. they shall eat the fieries of yeahoh-vowelconsonant and his portion.
they shall have no inheritance amongst their brothers. yeahoh-vowelconsonant is their inheritance, as he has spoken to them.
this shall be the kohens' due from the people, from those who slaughter a slaughter, whether it be ox or sheep, that they shall give to the kohen: the shoulder, the two cheeks, and the inner parts.
you shall give him the first fruits of your grain, of your new wine, and of your oil, and the first of the fleece of your sheep.
for yeahoh-vowelconsonant your theory has chosen him out of all your branches to stand to minister in yeahoh-vowelconsonant's name, him and his sons all days.
if a levi comes from any of your gates out of all yisreal where he lives, and comes with all the desire of his self to the place which yeahoh-vowelconsonant shall choose,
then he shall minister in the name of yeahoh-vowelconsonant his theory, as all his brothers the levis do, who stand there before yeahoh-vowelconsonant.
they shall have like portions to eat, in addition to that which comes from the sale of his family possessions.
when you have come into the land which yeahoh-vowelconsonant your theory gives you, you shall not learn to imitate the abominations of those nations.
there shall not be found with you anyone who makes his son or his daughter to pass through the fire, one who uses divination, one who tells fortunes, or an enchanter, or a sorcerer,
or a charmer, or someone who consults with a familiar breathwind, or a wizard, or a necromancer.
for whoever does these things is an abomination to yeahoh-vowelconsonant. because of these abominations, yeahoh-vowelconsonant your theory drives them out from before you.
you shall be blameless with yeahoh-vowelconsonant your theory.
for these nations that you shall disherit listen to those who practise sorcery and to diviners; but as for you, yeahoh-vowelconsonant your theory has not allowed you so to do.
yeahoh-vowelconsonant your theory will raise up to you a bringer from amongst you, of your brothers, like me. you shall listen to him.
this is according to all that you desired of yeahoh-vowelconsonant your theory in xhoreb in the day of the community, saying, let me not hear again yeahoh-vowelconsonant my theory's voice, neither let me see this great fire any more, that i not die.
yeahoh-vowelconsonant said to me, they have well said that which they have spoken.
i will raise them up a bringer from amongst their brothers, like you. i will put my words in his mouth, and he shall speak to them all that i shall mitzvah him.
it shall happen, that whoever will not listen to my words which he shall speak in my name, i will require it of him.
but the bringer who speaks a word presumptuously in my name, which i have not mitzva'ed him to speak, or who speaks in the name of other theories, that same bringer shall die.
you may say in your heart, how shall we know the word which yeahoh-vowelconsonant has not spoken?
when a bringer speaks in yeahoh-vowelconsonant's name, if the thing doesn't follow, nor happen, that is the thing which yeahoh-vowelconsonant has not spoken. the bringer has spoken it presumptuously. you shall not be afraid of him.
19
when yeahoh-vowelconsonant your theory cuts off the nations whose land yeahoh-vowelconsonant your theory gives you, and you succeed them and settle in their cities and in their houses,
you shall distinguish three cities for yourselves in the middle of your land, which yeahoh-vowelconsonant your theory gives you to inherit her.
you shall prepare the way, and divide the borders of your land which yeahoh-vowelconsonant your theory lets you inherit into three parts, that every man slayer may flee there.
this is the case of the man slayer who shall flee there and live: whoever kills his neighbour unintentionally, and didn't hate him in time past—
as when a man goes into the forest with his neighbour to chop wood and his hand swings the axe to cut down the tree, and the head slips from the handle and hits his neighbour so that he dies—he shall flee to one of these cities and live.
otherwise, the avenger of blood might chase the man slayer while hot anger is in his heart and overtake him, because the way is long, and strike him mortally, even though he was not worthy of death, because he didn't hate him in time past.
therefore i mitzvah you to set apart three cities for yourselves.
if yeahoh-vowelconsonant your theory enlarges your border, as he has sworn to your fathers, and gives you all the land which he promised to give to your fathers;
and if you keep all this mitzvah to do it, which i mitzvah you today, to love yeahoh-vowelconsonant your theory, and to walk ever in his ways, then you shall add three cities more for yourselves, in addition to these three.
this is so that innocent blood will not be shed in the middle of your land which yeahoh-vowelconsonant your theory gives you for an inheritance, leaving blood guilt on you.
but if any man hates his neighbour, lies in wait for him, rises up against him, strikes him mortally so that he dies, and he flees into one of these cities;
then the elders of his city shall send and take him there, and deliver him into the hand of the avenger of blood, that he may die.
your eye shall not pity him, but you shall purge the innocent blood from yisreal that it may go well with you.
you shall not remove your neighbour's landmark, which they of old time have set, in your inheritance which you shall inherit, in the land that yeahoh-vowelconsonant your theory gives you to inherit her.
one witness shall not rise up against a man for any distortion, or for any miss that he misses. at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be established.
if an unright witness rises up against any man to testify against him of wrongdoing,
then both the men, between whom the controversy is, shall stand before yeahoh-vowelconsonant, before the kohens and the judges who shall be in those days;
and the judges shall make diligent inquisition; and behold, if the witness is a false witness, and has testified falsely against his brother,
then you shall do to him as he had thought to do to his brother. so you shall remove the fracture from amongst you.
those who remain shall hear, and respect, and will never again commit any such fracture amongst you.
your eyes shall not pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
20
when you go out to battle against your enemies, and see horses, chariots, and a people more numerous than you, you shall not be afraid of them; for yeahoh-vowelconsonant your theory, who let you up from the land of egypt, is with you.
it shall be, when you draw near to the battle, that the kohen shall approach and speak to the people,
and shall tell them, hear, yisreal, you draw near today to battle against your enemies. don't let your heart faint. don't be afraid, nor tremble, neither be scared of them;
for yeahoh-vowelconsonant your theory is he who goes with you, to fight for you against your enemies, to save you.
the officers shall speak to the people, saying, what man is there who has built a new house, and has not inaugurated it? let him go and return to his house, lest he die in the battle, and another man inaugurate it.
what man is there who has planted a vineyard, and has not used its fruit? let him go and return to his house, lest he die in the battle, and another man use its fruit.
what man is there who has pledged to be married to a wife, and has not taken her? let him go and return to his house, lest he die in the battle, and another man take her.
the officers shall speak further to the people, and they shall say, what man is there who respects and is faint-hearted? let him go and return to his house, lest his brother's heart melt as his heart.
it shall be, when the officers have finished speaking to the people, that they shall appoint captains of troops at the head of the people.
when you draw near to a city to fight against it, then proclaim peace to it.
it shall be, if it gives you answer of peace and opens to you, then it shall be that all the people who are found therein shall become forced labourers to you, and shall work for you.
if it will make no peace with you, but will make war against you, then you shall besiege it.
when yeahoh-vowelconsonant your theory delivers it into your hand, you shall strike every male of it with the edge of the sword;
but the women, the little ones, the livestock, and all that is in the city, even all her plunder, you shall take for plunder for yourself. you may use the plunder of your enemies, which yeahoh-vowelconsonant your theory has given you.
thus you shall do to all the cities which are very far off from you, which are not of the cities of these nations.
but of the cities of these peoples that yeahoh-vowelconsonant your theory gives you for an inheritance, you shall save alive nothing that breathes;
but you shall utterly net them: the xhiti, the amori, the kanaani, the perici, the xhivi, and the yebusi, as yeahoh-vowelconsonant your theory has mitzva'ed you;
that they not teach you to follow all their abominations, which they have done for their theories; so would you miss against yeahoh-vowelconsonant your theory.
when you shall besiege a city a long time, in making war against it to take it, you shall not destroy her trees by wielding an axe against them; for you may eat of them. you shall not cut them down, for is the tree of the field man, that it should be besieged by you?
only the trees that you know are not trees for food, you shall destroy and cut them down. you shall build bulwarks against the city that makes war with you, until it falls.
21
if someone is found slain in the land which yeahoh-vowelconsonant your theory gives you to inherit her, fallen in the field, and it isn't known who has struck him,
then your elders and your judges shall come out, and they shall measure to the cities which are around him who is slain.
it shall be that the elders of the city which is nearest to the slain man shall take a heifer of the herd, which hasn't been worked with and which has not drawn in the yoke.
the elders of that city shall let the heifer go down to a valley with running water, which is neither worked nor sown, and shall break the heifer's neck there in the valley.
the kohens the sons of levi shall come near, for them yeahoh-vowelconsonant your theory has chosen to minister to him, and to bless in yeahoh-vowelconsonant's name; and according to their word shall every controversy and every assault be decided.
all the elders of that city which is nearest to the slain man shall wash their hands over the heifer whose neck was broken in the valley.
they shall answer and say, our hands have not shed this blood, neither have our eyes seen it.
forgive, yeahoh-vowelconsonant, your people yisreal, whom you have redeemed, and don't allow innocent blood amongst your people yisreal. the blood shall be forgiven them.
so you shall put away the innocent blood from amongst you, when you shall do that which is right in yeahoh-vowelconsonant's eyes.
when you go out to battle against your enemies, and yeahoh-vowelconsonant your theory delivers them into your hands and you carry them away captive,
and see amongst the captives a beautiful woman, and you are attracted to her, and desire to take her as your wife,
then you shall let her come home to your house. she shall shave her head and trim her nails.
she shall take off the clothing of her captivity, and shall remain in your house, and bewail her father and her mother a full month. after that you shall come to her and be her husband, and she shall be your wife.
it shall be, if you have no delight in her, then you shall let her go where she desires; but you shall not sell her at all for money. you shall not deal with her as a servant, because you have humbled her.
if a man has two wives, the one beloved and the other hated, and they have borne him children, both the beloved and the hated, and if the firstborn son is hers who was hated,
then it shall be, in the day that he lets his sons inherit that which he has, that he may not give the son of the beloved the rights of the firstborn before the son of the hated, who is the firstborn;
but he shall acknowledge the firstborn, the son of the hated, by giving him a double portion of all that he has; for he is the beginning of his strength. the right of the firstborn is his.
if a man has a stubborn and rebellious son who will not obey the voice of his father or the voice of his mother, and though they chasten him, will not listen to them,
then his father and his mother shall take hold of him and let him emerge to the elders of his city and to the gate of his place.
they shall tell the elders of his city, this our son is stubborn and rebellious. he will not obey our voice. he is a glutton and a drunkard.
all the men of his city shall stone him to death with stones. so you shall remove the fracture from amongst you. all yisreal shall hear, and respect.
if a man has committed a miss worthy of death, and he is put to death, and you hang him on a tree,
his body shall not remain all night on the tree, but you shall surely bury him the same day; for he who is hanged is accursed of theory. don't defile your land which yeahoh-vowelconsonant your theory gives you for an inheritance.
22
you shall not see your brother's ox or his sheep go astray and hide yourself from them. you shall surely return them again to your brother.
if your brother isn't near to you, or if you don't know him, then you shall add to your house, and it shall be with you until your brother comes looking for it, and you shall let it return to him.
so you shall do with his donkey. so you shall do with his garment. so you shall do with every lost thing of your brother's, which he has lost and you have found. you may not hide yourself.
you shall not see your brother's donkey or his ox fallen down by the way, and hide yourself from them. you shall surely help him to lift them up again.
a woman shall not wear men's clothing, neither shall a man put on women's clothing; for whoever does these things is an abomination to yeahoh-vowelconsonant your theory.
if you come across a bird's nest on the way, in any tree or on the ground, with young ones or eggs, and the hen sitting on the young, or on the eggs, you shall not take the hen with the young.
you shall surely let the hen go, but the young you may take for yourself, that it may be well with you, and that you may prolong your days.
when you build a new house, then you shall make a railing around your roof, so that you don't bring blood on your house if anyone falls from there.
you shall not sow your vineyard with two kinds of seed, lest all the fruit be defiled, the seed which you have sown, and the increase of the vineyard.
you shall not plough with an ox and a donkey together.
you shall not wear clothes of wool and linen woven together.
you shall make yourselves fringes on the four corners of your cloak with which you cover yourself.
if any man takes a wife, and goes in to her, hates her,
accuses her of shameful things, gives her a bad name, and says, i took this woman, and when i came near to her, i didn't find in her the tokens of virginity;
then the young lady's father and mother shall take and let the tokens of the young lady's virginity emerge to the elders of the city in the gate.
the young lady's father shall tell the elders, i gave my daughter to this man as his wife, and he hates her.
behold, he has accused her of shameful things, saying, ‘i didn't find in your daughter the tokens of virginity;' and yet these are the tokens of my daughter's virginity. they shall spread the cloth before the elders of the city.
the elders of that city shall take the man and chastise him.
they shall fine him one hundred sheqels of silver, and give them to the father of the young lady, because he has given a bad name to a virgin of yisreal. she shall be his wife. he may not put her away all his days.
but if this thing is true, that the tokens of virginity were not found in the young lady,
then they shall let the young lady emerge to the door of her father's house, and the men of her city shall stone her to death with stones, because she has done folly in yisreal, to be promiscuous in her father's house. so you shall remove the fracture from amongst you.
if a man is found lying with a woman married to a husband, then they shall both die, the man who lay with the woman and the woman. so you shall remove the fracture from yisreal.
if there is a young lady who is a virgin pledged to be married to a husband, and a man finds her in the city, and lies with her,
then you shall let them both emerge to the gate of that city, and you shall stone them to death with stones; the lady, because she didn't cry, being in the city; and the man, because he has humbled his neighbour's wife. so you shall remove the fracture from amongst you.
but if the man finds the lady who is pledged to be married in the field, and the man forces her and lies with her, then only the man who lay with her shall die;
but to the lady you shall do nothing. there is in the lady no miss worthy of death; for as when a man rises against his neighbour and kills him, even so is this matter;
for he found her in the field, the pledged to be married lady cried, and there was no one to save her.
if a man finds a lady who is a virgin, who is not pledged to be married, grabs her and lies with her, and they are found,
then the man who lay with her shall give to the lady's father fifty sheqels of silver. she shall be his wife, because he has humbled her. he may not put her away all his days.
a man shall not take his father's wife, and shall not uncover his father's skirt.
23
he who is emasculated by crushing or cutting shall not come into yeahoh-vowelconsonant's community.
a person born of a forbidden union shall not come into yeahoh-vowelconsonant's community; even to the tenth generation shall no one of his come into yeahoh-vowelconsonant's community.
an amoni or a moabi shall not come into yeahoh-vowelconsonant's community; even to the tenth generation shall no one belonging to them come into yeahoh-vowelconsonant's community until world,
because they didn't meet you with bread and with water on the way when you came out of egypt, and because they hired against you balaam the son of beor from petor of mesopotamia, to curse you.
nevertheless yeahoh-vowelconsonant your theory wouldn't listen to balaam, but yeahoh-vowelconsonant your theory turned the curse into a blessing to you, because yeahoh-vowelconsonant your theory loved you.
you shall not seek their peace nor their prosperity all your days to world.
you shall not abhor an adomi, for he is your brother. you shall not abhor an egyptian, because you lived as a foreigner in his land.
the children of the third generation who are born to them may come into yeahoh-vowelconsonant's community.
when you go out and camp against your enemies, then you shall keep yourselves from every fracture thing.
if there is amongst you any man who is not clean by reason of that which happens to him by night, then shall he go outside of the camp. he shall not come within the camp;
and it shall be, when evening comes, he shall bathe himself in water. when the sun is down, he shall come within the camp.
you shall have a place also outside of the camp where you go relieve yourself.
you shall have a trowel amongst your weapons. it shall be, when you relieve yourself, you shall dig with it, and shall turn back and cover your excrement;
for yeahoh-vowelconsonant your theory walks in the middle of your camp, to deliver you, and to give up your enemies before you. therefore your camp shall be dedicated, that he may not see an unclean thing in you, and turn away from you.
you shall not deliver to his mister a worker who has escaped from his mister to you.
he shall dwell with you, amongst you, in the place which he shall choose within one of your gates, where it pleases him best. you shall not oppress him.
there shall be no prostitute of the daughters of yisreal, neither shall there be a sodomi of the sons of yisreal.
you shall not let the hire of a prostitute, or the wages of a male prostitute, come into the house of yeahoh-vowelconsonant your theory for any vow; for both of these are an abomination to yeahoh-vowelconsonant your theory.
you shall not lend on interest to your brother: interest of money, interest of food, interest of anything that is lent on interest.
you may charge a foreigner interest; but you shall not charge your brother interest, that yeahoh-vowelconsonant your theory may bless you in all that you put your hand to, in the land where you come to inherit her.
when you vow a vow to yeahoh-vowelconsonant your theory, you shall not be slack to pay it, for yeahoh-vowelconsonant your theory will surely require it of you; and it would be miss in you.
but if you refrain from making a vow, it shall be no miss in you.
you shall observe and do that which has gone out of your lips. whatever you have vowed to yeahoh-vowelconsonant your theory as a contribution, which you have promised with your mouth, you must do.
when you come into your neighbour's vineyard, then you may eat your fill of grapes at your own pleasure; but you shall not put any in your container.
when you come into your neighbour's standing grain, then you may pluck the ears with your hand; but you shall not use a sickle on your neighbour's standing grain.
24
when a man takes a wife and marries her, then it shall be, if she finds no favour in his eyes because he has found some unseemly thing in her, that he shall write her a certificate of divorce, put it in her hand, and send her out of his house.
when she has emerged fdrom his house, she may go and be another man's wife.
if the latter husband hates her, and writes her a certificate of divorce, puts it in her hand, and sends her out of his house; or if the latter husband dies, who took her to be his wife;
her former husband, who sent her away, may not take her again to be his wife after she is defiled; for that would be an abomination to yeahoh-vowelconsonant. you shall not let the land miss, which yeahoh-vowelconsonant your theory gives you for an inheritance.
when a man takes a new wife, he shall not go out in the troop, neither shall he be assigned any business. he shall be free at home one year, and shall cheer his wife whom he has taken.
no man shall take the mill or the upper millstone as a pledge, for he takes a life in pledge.
if a man is found stealing any of his brothers of the children of yisreal, and he deals with him as a slave, or sells him, then that thief shall die. so you shall remove the fracture from amongst you.
be careful in the plague of waspishness, that you observe diligently and do according to all that the levitical kohens teach you. as i mitzva'ed them, so you shall observe to do.
remember what yeahoh-vowelconsonant your theory did to miriyam, by the way as you came out of egypt.
when you lend your neighbour any kind of loan, you shall not come into his house to get his pledge.
you shall stand outside, and the man to whom you lend shall let the pledge emerge outside to you.
if he is a poor man, you shall not sleep with his pledge.
you shall surely restore to him the pledge when the sun goes down, that he may sleep in his garment and bless you. it shall be being right to you before yeahoh-vowelconsonant your theory.
you shall not oppress a hired servant who is poor and needy, whether he is one of your brothers or one of the foreigners who are in your land within your gates.
in his day you shall give him his wages, neither shall the sun go down on it, for he is poor and sets his heart on it, lest he cry against you to yeahoh-vowelconsonant, and it be miss to you.
the fathers shall not be put to death for the children, neither shall the children be put to death for the fathers. every man shall be put to death for his own miss.
you shall not deprive the foreigner or the fatherless of justice, nor take a widow's clothing in pledge;
but you shall remember that you were a worker in egypt, and yeahoh-vowelconsonant your theory redeemed you there. therefore i mitzvah you to do this thing.
when you reap your harvest in your field, and have forgotten a sheaf in the field, you shall not go again to get it. it shall be for the foreigner, for the fatherless, and for the widow, that yeahoh-vowelconsonant your theory may bless you in all the work of your hands.
when you beat your olive tree, you shall not go over the boughs again. it shall be for the foreigner, for the fatherless, and for the widow.
when you harvest your vineyard, you shall not glean it after yourselves. it shall be for the foreigner, for the fatherless, and for the widow.
you shall remember that you were a worker in the land of egypt. therefore i mitzvah you to do this thing.
25
if there is a controversy between men, and they come to judgement and the judges judge them, then they shall justify the right and condemn the big-shot.
it shall be, if the big-shot is worthy to be beaten, that the judge shall let him lie down and to be beaten before his face, according to his big-shotness, by number.
he may sentence him to no more than forty stripes. he shall not give more, lest if he should give more and beat him more than that many stripes, then your brother will be degraded in your sight.
you shall not muzzle the ox when he treads out the grain.
if brothers dwell together, and one of them dies and has no son, the wife of the dead shall not be married outside to a stranger. her husband's brother shall come to her, and take her as his wife, and perform the duty of a husband's brother to her.
it shall be that the firstborn whom she bears shall succeed in the name of his brother who is dead, that his name not be blotted out of yisreal.
if the man doesn't want to take his brother's wife, then his brother's wife shall go up to the gate to the elders, and say, my husband's brother refuses to raise up to his brother a name in yisreal. he will not perform the duty of a husband's brother to me.
then the elders of his city shall call him, and speak to him. if he stands and says, i don't want to take her,
then his brother's wife shall come to him in the presence of the elders, and loose his sandal from off his foot, and spit in his face. she shall answer and say, so shall it be done to the man who does not build up his brother's house.
his name shall be called in yisreal, the house of him who had his sandal removed.
when men strive against each other, and the wife of one draws near to deliver her husband out of the hand of him who strikes him, and puts out her hand, and grabs him by his private parts,
then you shall cut off her hand. your eye shall have no pity.
you shall not have in your bag diverse weights, one heavy and one light.
you shall not have in your house diverse measures, one large and one small.
you shall have a perfect and just weight. you shall have a perfect and just measure, that your days may be long in the land which yeahoh-vowelconsonant your theory gives you.
for all who do such things, all who do unrightly, are an abomination to yeahoh-vowelconsonant your theory.
remember what amaleq did to you by the way as you came out of egypt,
how he met you by the way, and struck the rearmost of you, all who were feeble behind you, when you were faint and weary; and he didn't respect theory.
and it shall be, when yeahoh-vowelconsonant your theory has given you rest from all your enemies all around, in the land which yeahoh-vowelconsonant your theory gives you for an inheritance to inherit her, that you shall wipe out the memory of amaleq from under the namespaces. you shall not forget.
26
it shall be, when you have come in to the land which yeahoh-vowelconsonant your theory gives you for an inheritance, inherit her, and settle in her,
that you shall take some of the first of all the fruit of the ground, which you shall let come in from your land that yeahoh-vowelconsonant your theory gives you. you shall put it in a basket, and shall go to the place which yeahoh-vowelconsonant your theory shall choose to let his name dwell there.
you shall come to the kohen who shall be in those days, and tell him, i profess today to yeahoh-vowelconsonant your theory, that i have come to the land which yeahoh-vowelconsonant swore to our fathers to give us.
the kohen shall take the basket out of your hand, and let it rest before yeahoh-vowelconsonant your theory's slaughter-place.
you shall answer and say before yeahoh-vowelconsonant your theory, my father was a lost syrian. he went down into egypt, and lived there, few in number. there he became a great, enormous, and populous nation.
the egyptians mistreated us, afflicted us, and imposed hard work on us.
then we cried to yeahoh-vowelconsonant, the theory of our fathers. yeahoh-vowelconsonant heard our voice, and saw our affliction, our toil, and our oppression.
yeahoh-vowelconsonant let us emerge from egypt with a strong hand, with an outstretched arm, with great respect, with signs, and with wonders;
and he has let us come into this place, and has given us this land, a land oozing with milk and honey.
now, behold, i have let the first of the fruit of the ground come, which you, yeahoh-vowelconsonant, have given me. you shall let it rest before yeahoh-vowelconsonant your theory, and sink down before yeahoh-vowelconsonant your theory.
you shall rejoice in all the good which yeahoh-vowelconsonant your theory has given to you, and to your house, you, and the levi, and the foreigner who is amongst you.
when you have finished tithing all the tithe of your increase in the third year, which is the year of tithing, then you shall give it to the levi, to the foreigner, to the fatherless, and to the widow, that they may eat within your gates and be filled.
you shall say before yeahoh-vowelconsonant your theory, i have put away the dedicated things out of my house, and also have given them to the levi, to the foreigner, to the fatherless, and to the widow, according to all your mitzvah which you have mitzva'ed me. i have not transgressed any of your mitzvahs, neither have i forgotten them.
i have not eaten of it in my mourning, neither have i removed any of it while i was unclean, nor given of it for the dead. i have listened to yeahoh-vowelconsonant my theory's voice. i have done according to all that you have mitzva'ed me.
look down from your dedicated habitation, from the namespaces, and bless your people yisreal, and the ground which you have given us, as you swore to our fathers, a land oozing with milk and honey.
today yeahoh-vowelconsonant your theory mitzvahs you to do these statutes and ordinances. you shall therefore keep and do them with all your heart and with all your self.
you have declared today that yeahoh-vowelconsonant is your theory, and that you would walk in his ways, keep his statutes, his mitzvahs, and his ordinances, and listen to his voice.
yeahoh-vowelconsonant has declared today that you are a people for his special, as he has promised you, and that you should keep all his mitzvahs.
he will make you high above all nations that he has made, in praise, in name, and in honour, and that you may be a dedicated people to yeahoh-vowelconsonant your theory, as he has spoken.
27
mosheh and the elders of yisreal mitzva'ed the people, saying, keep all the mitzvah which i mitzvah you today.
it shall be on the day when you shall pass over the yordan to the land which yeahoh-vowelconsonant your theory gives you, that you shall set yourself up great stones, and coat them with plaster.
you shall write on them all the words of this torah, when you have passed over, that you may come to the land which yeahoh-vowelconsonant your theory gives you, a land oozing with milk and honey, as yeahoh-vowelconsonant, the theory of your fathers, has promised you.
it shall be, when you have crossed over the yordan, that you shall set up these stones, which i mitzvah you today, on mount ebal, and you shall coat them with plaster.
there you shall build a slaughter-place to yeahoh-vowelconsonant your theory, a slaughter-place of stones. you shall not use any iron tool on them.
you shall build yeahoh-vowelconsonant your theory's slaughter-place of uncut stones. you shall up onups on it to yeahoh-vowelconsonant your theory.
you shall slaughter completers, and shall eat there. you shall rejoice before yeahoh-vowelconsonant your theory.
you shall write on the stones all the words of this torah very plainly.
mosheh and the levitical kohens spoke to all yisreal, saying, be silent and listen, yisreal. today you have become the people of yeahoh-vowelconsonant your theory.
you shall therefore obey yeahoh-vowelconsonant your theory's voice, and do his mitzvahs and his statutes, which i mitzvah you today.
mosheh mitzva'ed the people the same day, saying,
these shall stand on mount gericim to bless the people, when you have crossed over the yordan: shimeon, levi, yeahudah, yissakhar, yosef, and benyamin.
these shall stand on mount ebal for the curse: reuben, gad, asher, cebulun, dan, and naftali.
with a loud voice, the levis shall say to all the men of yisreal,
‘cursed is the man who makes a sculpture or molten image, an abomination to yeahoh-vowelconsonant, the work of the hands of the craftsman, and sets it up in secret.' all the people shall answer and say, ‘amen.'
‘cursed is he who dishonours his father or his mother.' all the people shall say, ‘amen.'
‘cursed is he who removes his neighbour's landmark.' all the people shall say, ‘amen.'
‘cursed is he who leads the blind astray on the road.' all the people shall say, ‘amen.'
‘cursed is he who withholds justice from the foreigner, fatherless, and widow.' all the people shall say, ‘amen.'
‘cursed is he who lies with his father's wife, because he dishonours his father's bed.' all the people shall say, ‘amen.'
‘cursed is he who lies with any kind of animal.' all the people shall say, ‘amen.'
‘cursed is he who lies with his sister, his father's daughter or his mother's daughter.' all the people shall say, ‘amen.'
‘cursed is he who lies with his mother-in-law.' all the people shall say, ‘amen.'
‘cursed is he who secretly kills his neighbour.' all the people shall say, ‘amen.'
‘cursed is he who takes a bribe to kill an innocent person.' all the people shall say, ‘amen.'
‘cursed is he who doesn't uphold the words of this torah by doing them.' all the people shall say, ‘amen.'
28
it will be, if you shall listen diligently to yeahoh-vowelconsonant your theory's voice, to observe to do all his mitzvahs which i mitzvah you today, that yeahoh-vowelconsonant your theory will set you high above all the nations of the land.
all these blessings will come upon you, and overtake you, if you listen to yeahoh-vowelconsonant your theory's voice.
you shall be blessed in the city, and you shall be blessed in the field.
you shall be blessed in the fruit of your body, the fruit of your ground, the fruit of your animals, the increase of your livestock, and the young of your flock.
your basket and your kneading trough shall be blessed.
you shall be blessed when you come in, and you shall be blessed when you go out.
yeahoh-vowelconsonant will let your enemies who rise up against you be struck before you. they will come out against you one way, and will flee before you seven ways.
yeahoh-vowelconsonant will mitzvah the blessing on you in your barns, and in all that you put your hand to. he will bless you in the land which yeahoh-vowelconsonant your theory gives you.
yeahoh-vowelconsonant will establish you for a dedicated people to himself, as he has sworn to you, if you shall keep the mitzvahs of yeahoh-vowelconsonant your theory, and walk in his ways.
all the peoples of the land shall see that you are called by yeahoh-vowelconsonant's name, and they will be afraid of you.
yeahoh-vowelconsonant will grant you abundant prosperity in the fruit of your body, in the fruit of your livestock, and in the fruit of your ground, in the land which yeahoh-vowelconsonant swore to your fathers to give you.
yeahoh-vowelconsonant will open to you his good treasure in the namespaces, to give the rain of your land in its time, and to bless all the work of your hand. you will lend to many nations, and you will not borrow.
yeahoh-vowelconsonant will make you the head, and not the tail. you will be above only, and you will not be beneath, if you listen to the mitzvahs of yeahoh-vowelconsonant your theory which i mitzvah you today, to observe and to do,
and shall not turn away from any of the words which i mitzvah you today, to the right hand or to the left, to go after other theories to work for them.
and it will be, if you will not listen to yeahoh-vowelconsonant your theory's voice, to observe to do all his mitzvahs and his statutes which i mitzvah you today, that all these curses will come on you and overtake you.
you will be cursed in the city, and you will be cursed in the field.
your basket and your kneading trough will be cursed.
the fruit of your body, the fruit of your ground, the increase of your livestock, and the young of your flock will be cursed.
you will be cursed when you come in, and you will be cursed when you go out.
yeahoh-vowelconsonant will send on you cursing, confusion, and rebuke in all that you put your hand to do, until you are destroyed and until you are lost quickly, because of the fracture of your doings, by which you have forsaken me.
yeahoh-vowelconsonant will make the pestilence cling to you, until he has consumed you from off the land where you come to inherit her.
yeahoh-vowelconsonant will strike you with consumption, with fever, with inflammation, with fiery heat, with the sword, with blight, and with mildew. they will chase you until you're lost.
your namespaces that is over your head will be bronze, and the land that is under you will be iron.
yeahoh-vowelconsonant will make the rain of your land powder and dust. it will come down on you from the namespaces, until you are destroyed.
yeahoh-vowelconsonant will let you be struck before your enemies. you will go out one way against them, and will flee seven ways before them. you will be tossed back and forth amongst all the kingdoms of the land.
your dead bodies will be food to all birds of the namespaces, and to the animals of the land; and there will be no one to frighten them away.
yeahoh-vowelconsonant will strike you with the boils of egypt, with the tumours, with the scurvy, and with the itch, of which you can not be healed.
yeahoh-vowelconsonant will strike you with madness, with blindness, and with astonishment of heart.
you will grope at noonday, as the blind gropes in darkness, and you shall not prosper in your ways. you will only be oppressed and robbed always, and there will be no one to save you.
you will betroth a wife, and another man shall ravish her. you will build a house, and you won't dwell in it. you will plant a vineyard, and not use its fruit.
your ox will be slain before your eyes, and you will not eat any of it. your donkey will be violently taken away from before your face, and will not be restored to you. your sheep will be given to your enemies, and you will have no one to save you.
your sons and your daughters will be given to another people. your eyes will look and fail with longing for them all day long. there will be no towards in your hand.
a nation which you don't know will eat the fruit of your ground and all of your work. you will only be oppressed and crushed always,
so that the sights that you see with your eyes will drive you mad.
yeahoh-vowelconsonant will strike you in the knees and in the legs with a sore boil, of which you cannot be healed, from the sole of your foot to the crown of your head.
yeahoh-vowelconsonant will walk you, and your king whom you will set over yourselves, to a nation that you have not known, you nor your fathers. there you will work for other theories of wood and stone.
you will become an astonishment, a proverb, and a byword amongst all the peoples where yeahoh-vowelconsonant will drive you away.
you will carry much seed out into the field, and will gather little in, for the locust will consume it.
you will plant vineyards and work them, but you will neither drink of the wine, nor harvest, because worms will eat them.
you will have olive trees throughout all your borders, but you won't anoint yourself with the oil, for your olives will drop off.
you will father sons and daughters, but they will not be yours, for they will go into captivity.
locusts will consume all of your trees and the fruit of your ground.
the foreigner who is amongst you will mount up above you higher and higher, and you will come down lower and lower.
he will lend to you, and you won't lend to him. he will be the head, and you will be the tail.
all these curses will come on you, and will chase you and overtake you, until you are destroyed, because you didn't listen to yeahoh-vowelconsonant your theory's voice, to keep his mitzvahs and his statutes which he mitzva'ed you.
they will be for a sign and for a wonder to you and to your seed until world.
because you didn't work for yeahoh-vowelconsonant your theory with joyfulness and with gladness of heart, and in the abundance of all things;
and you will work for your enemies whom yeahoh-vowelconsonant sends against you, in hunger, in thirst, in nakedness, and in lack of all things. he will put an iron yoke on your neck until he has destroyed you.
yeahoh-vowelconsonant will lift a nation against you from far away, from the end of the land, as the eagle flies: a nation whose language you will not understand,
a nation of fierce faces, that doesn't respect the elderly, nor show favour to the young.
they will eat the fruit of your livestock and the fruit of your ground, until you are destroyed. they also won't leave you grain, new wine, oil, the increase of your livestock, or the young of your flock, until they have let you perish.
they will besiege you in all your gates until your high and fortified walls in which you trusted come down throughout all your land. they will besiege you in all your gates throughout all your land which yeahoh-vowelconsonant your theory has given you.
you will eat the fruit of your own body, the flesh of your sons and of your daughters, whom yeahoh-vowelconsonant your theory has given you, in the siege and in the distress with which your enemies will distress you.
the man who is tender amongst you, and very delicate, his eye will be fracture towards his brother, towards the wife whom he loves, and towards the remnant of his children whom he has remaining,
so that he will not give to any of them of the flesh of his children whom he will eat, because he has nothing left to him, in the siege and in the distress with which your enemy will distress you in all your gates.
the tender and delicate woman amongst you, who would not venture to set the sole of her foot on the ground for delicateness and tenderness, her eye will be fracture towards the husband that she loves, towards her son, towards her daughter,
towards her young one who comes out from between her feet, and towards her children whom she bears; for she will eat them secretly for lack of all things in the siege and in the distress with which your enemy will distress you in your gates.
if you will not observe to do all the words of this torah that are written in this book, that you may respect this heavyweighty and respectable name, yeahoh-vowelconsonant your theory,
then yeahoh-vowelconsonant will make your plagues and the plagues of your seed wonderful, even great plagues, and of long duration, and severe sicknesses, and of long duration.
he will let return on you again all the diseases of egypt, which you were afraid of; and they will cling to you.
also every sickness and every plague which is not written in the book of this torah, yeahoh-vowelconsonant will up them on you until you are destroyed.
you will be left few in number, even though you were as the stars of the namespaces for multitude, because you didn't listen to yeahoh-vowelconsonant your theory's voice.
it will be that as yeahoh-vowelconsonant rejoiced over you to do you good, and to let you become many, so yeahoh-vowelconsonant will rejoice over you to let you perish and to destroy you. you will be plucked from the land that you are going in to inherit her.
yeahoh-vowelconsonant will scatter you amongst all peoples, from one end of the land to the other end of the land. there you will work for other theories which you have not known, you nor your fathers, even wood and stone.
amongst these nations you will find no ease, and there will be no rest for the sole of your foot; but yeahoh-vowelconsonant will give you there a trembling heart, failing of eyes, and pining of self.
your life will hang in doubt before you. you will be afraid night and day, and will have no assurance of your life.
in the morning you will say, i wish it were evening. and at evening you will say, i wish it were morning. for the fear of your heart which you will fear, and for the sights which your eyes will see.
yeahoh-vowelconsonant will let you return into egypt with ships, by the way of which i told to you that you would never see her again. there you will sell yourselves to your enemies for workers and female servants, and nobody will buy you.
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these are the words of the covenant which yeahoh-vowelconsonant mitzva'ed mosheh to make with the children of yisreal in the land of moab, in addition to the covenant which he made with them in xhoreb.
mosheh called to all yisreal, and said to them: your eyes have seen all that yeahoh-vowelconsonant did in the land of egypt to fuhrero, and to all his workers, and to all his land;
the great trials which your eyes saw, the signs, and those great wonders.
but yeahoh-vowelconsonant has not given you a heart to know, eyes to see, and ears to hear, to this day.
i have led you forty years in the desert. your clothes have not grown old on you, and your sandals have not grown old on your feet.
you have not eaten bread, neither have you drunk wine or strong drink, that you may know that i am yeahoh-vowelconsonant your theory.
when you came to this place, sixhon the king of xheshbon and og the king of bashan came out against us to battle, and we struck them.
we took their land, and gave her for an inheritance to the reubenis, and to the gadis, and to the half-tribe of the manassis.
therefore keep the words of this covenant and do them, that you may prosper in all that you do.
all of you stand today in the presence of yeahoh-vowelconsonant your theory: your heads, your branches, your elders, and your officers, even all the men of yisreal,
your little ones, your wives, and the foreigners who are in the middle of your camps, from the one who cuts your wood to the one who draws your water,
that you may cross over into the covenant of yeahoh-vowelconsonant your theory, and into his oath, which yeahoh-vowelconsonant your theory cuts with you today,
that he may establish you today as his people, and that he may be your theory, as he spoke to you and as he swore to your fathers, to abraham, to yizxhaq, and to yaqob.
neither do i make this covenant and this oath with you only,
but with those who stand here with us today before yeahoh-vowelconsonant our theory, and also with those who are not here with us today
(for you know how we lived in the land of egypt, and how we came through the middle of the nations through which you passed;
and you have seen their abominations and their idols of wood, stone, silver, and gold, which were amongst them);
lest there should be amongst you man, woman, family, or branch whose heart turns away today from yeahoh-vowelconsonant our theory, to go to work for the theories of those nations; lest there should be amongst you a root that produces bitter poison;
and it will be, when he hears the words of this curse, that he bless himself in his heart, saying, i shall have peace, though i walk in the stubbornness of my heart, to destroy the moist with the dry.
yeahoh-vowelconsonant will not pardon him, but then yeahoh-vowelconsonant's anger and his jealousy will smoke against that man, and all the curse that is written in this book will fall on him, and yeahoh-vowelconsonant will blot out his name from under the namespaces.
yeahoh-vowelconsonant will set him apart for fracture out of all the branches of yisreal, according to all the curses of the covenant written in this book of the torah.
the generation to come—your children who will rise up after you, and the foreigner who will come from a far land—will say, when they see the plagues of that land, and the sicknesses with which yeahoh-vowelconsonant has made her sick,
that all of her land is sulphur, salt, and burning, that she is not sown, doesn't produce, nor does any grass grow in her, like the overthrow of sodom, gomorrah, admah, and zeboiim, which yeahoh-vowelconsonant overthrew in his anger, and in his wrath.
even all the nations will say, why has yeahoh-vowelconsonant done this to this land? what does the heat of this great anger mean?
then men will say, because they abandoned the covenant of yeahoh-vowelconsonant, the theory of their fathers, which he made with them when he let them emerge from the land of egypt,
and went and worked for other theories and sank down to them, theories that they didn't know and that he had not given to them.
therefore yeahoh-vowelconsonant's anger burnt against this land, to let come on her all the curses that are written in this book.
yeahoh-vowelconsonant rooted them out of their land in anger, in wrath, and in great indignation, and thrust them into another land, as it is today.
the secret things belong to yeahoh-vowelconsonant our theory; but the things that are revealed belong to us and to our children until world, that we may do all the words of this torah.
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and it shall be, when all these things have come on you, the blessing and the curse, which i have set before you, and you shall let them settle to your heart amongst all the nations where yeahoh-vowelconsonant your theory has driven you,
and return to yeahoh-vowelconsonant your theory and obey his voice according to all that i mitzvah you today, you and your children, with all your heart and with all your self,
that then yeahoh-vowelconsonant your theory will release you from captivity, and womb you, and will return and gather you from all the peoples where yeahoh-vowelconsonant your theory has scattered you.
if your outcasts are in the uttermost parts of the namespaces, from there yeahoh-vowelconsonant your theory will gather you, and from there he will take you back.
yeahoh-vowelconsonant your theory will let you come into the land which your fathers inherited, and you will inherit her. he will do you good, and increase your numbers more than your fathers.
yeahoh-vowelconsonant your theory will circumcise your heart, and the heart of your seed, to love yeahoh-vowelconsonant your theory with all your heart and with all your self, that you may live.
yeahoh-vowelconsonant your theory will put all these curses on your enemies and on those who hate you, who chased you.
you shall return and obey yeahoh-vowelconsonant's voice, and do all his mitzvahs which i mitzvah you today.
yeahoh-vowelconsonant your theory will make you prosperous in all the work of your hand, in the fruit of your body, in the fruit of your livestock, and in the fruit of your ground, for good; for yeahoh-vowelconsonant will again rejoice over you for good, as he rejoiced over your fathers,
if you will obey yeahoh-vowelconsonant your theory's voice, to keep his mitzvahs and his statutes which are written in this book of the torah, if you turn to yeahoh-vowelconsonant your theory with all your heart and with all your self.
for this mitzvah which i mitzvah you today is not too hard for you or too distant.
it is not in the namespaces, that you should say, who will go up for us to the namespaces, take her to us, and let us hear her, that we may do her?
neither is it beyond the sea, that you should say, who will go over the sea for us, take her to us, and let us her her, that we may do her?
but the word is very near to you, in your mouth and in your heart, that you may do it.
behold, i have set before you today life and prosperity, and death and fracture.
for i mitzvah you today to love yeahoh-vowelconsonant your theory, to walk in his ways and to keep his mitzvahs, his statutes, and his ordinances, that you may live and become many, and that yeahoh-vowelconsonant your theory may bless you in the land where you come to inherit her.
but if your heart turns away, and you will not hear, but are drawn away and sink down to other theories, and work for them,
i declare to you today that you will surely be lost. you will not prolong your days in the land where you pass over the yordan to come to inherit her.
i call the namespaces and the land to witness against you today that i have set before you life and death, the blessing and the curse. therefore choose life, that you may live, you and your descendants,
to love yeahoh-vowelconsonant your theory, to obey his voice, and to cling to him; for he is your life, and the length of your days, that you may settle in the earth which yeahoh-vowelconsonant swore to your fathers, to abraham, to yizxhaq, and to yaqob, to give them.
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mosheh went and spoke these words to all yisreal.
he said to them, i am one hundred and twenty years old today. i can no more go out and come in. yeahoh-vowelconsonant has said to me, ‘you shall not go over this yordan.'
yeahoh-vowelconsonant your theory himself will go over before you. he will destroy these nations from before you, and you shall disherit them. yeahoshua will go over before you, as yeahoh-vowelconsonant has spoken.
yeahoh-vowelconsonant will do to them as he did to sixhon and to og, the kings of the amoris, and to their land, when he destroyed them.
yeahoh-vowelconsonant will deliver them up before you, and you shall do to them according to all the mitzvah which i have mitzva'ed you.
be strong and courageous. don't be afraid or scared of them, for yeahoh-vowelconsonant your theory himself is who goes with you. he will not fail you nor forsake you.
mosheh called to yeahoshua, and said to him in the sight of all yisreal, be strong and courageous, for you shall go with this people into the land which yeahoh-vowelconsonant has sworn to their fathers to give them; and you shall let them inherit her.
yeahoh-vowelconsonant himself is who goes before you. he will be with you. he will not fail you nor forsake you. don't be afraid. don't be discouraged.
mosheh wrote this torah and gave her to the kohens the sons of levi, who bore the cabinet of yeahoh-vowelconsonant's covenant, and to all the elders of yisreal.
mosheh mitzva'ed them, saying, at the end of every seven years, in the set time of the year of release, in the feast of booths,
when all yisreal has come to appear before yeahoh-vowelconsonant your theory in the place which he will choose, you shall read this torah before all yisreal in their hearing.
assemble the people, the men and the women and the little ones, and the foreigners who are within your gates, that they may hear, learn, respect yeahoh-vowelconsonant your theory, and observe to do all the words of this torah,
and that their children, who have not known, may hear and learn to respect yeahoh-vowelconsonant your theory, as long as you live in the land where you go over the yordan to inherit her.
yeahoh-vowelconsonant said to mosheh, behold, your days approach that you must die. call yeahoshua, and present yourselves in the tent of time, that i may commission him. mosheh and yeahoshua went, and presented themselves in the tent of time.
yeahoh-vowelconsonant appeared in the tent in a pillar of cloud, and the pillar of cloud stood over the tent's door.
yeahoh-vowelconsonant said to mosheh, behold, you shall sleep with your fathers. this people will rise up and be promiscuous with the strange theories of the land where they go to be amongst them, and will forsake me and break my covenant which i have made with them.
then my anger shall be kindled against them in that day, and i will forsake them, and i will hide my face from them, and they shall be devoured, and many fractures and troubles shall come on them; so that they will say in that day, ‘haven't these fractures come on us because our theory is not amongst us?'
i will surely hide my face in that day for all the fracture which they have done, in that they have turned to other theories.
now therefore write this song for yourselves, and teach her to the children of yisreal. put her in their mouths, that this song may be a witness for me against the children of yisreal.
for when i have let them come into the land which i swore to their fathers, oozing with milk and honey, and they have eaten and filled themselves, and grown fat, then they will turn to other theories, and work for them, and despise me, and break my covenant.
it will happen, when many fractures and troubles have come on them, that this song will testify before them as a witness; for it will not be forgotten out of the mouths of their descendants; for i know their ways and what they are doing today, before i have let them come into the land which i promised them.
so mosheh wrote this song the same day, and taught her to the children of yisreal.
he commissioned yeahoshua the son of nun, and said, be strong and courageous; for you shall let the children of yisreal come into the land which i swore to them. i will be with you.
when mosheh had finished writing the words of this torah in a book, until they were finished,
mosheh mitzva'ed the levis, who bore the cabinet of yeahoh-vowelconsonant's covenant, saying,
take this book of the torah, and put it by the side of the cabinet of yeahoh-vowelconsonant your theory's covenant, that it may be there for a witness against you.
for i know your rebellion and your stiff neck. behold, while i am yet alive with you today, you have been rebellious against yeahoh-vowelconsonant. how much more after my death?
assemble to me all the elders of your branches and your officers, that i may speak these words in their ears, and call the namespaces and land to witness against them.
for i know that after my death you will utterly corrupt yourselves, and turn away from the way which i have mitzva'ed you; and fracture will happen to you in the latter days, because you will do that which is fracture in yeahoh-vowelconsonant's sight, to provoke him to anger through the work of your hands.
mosheh spoke in the ears of all the community of yisreal the words of this song, until they were finished.
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give ear, you namespaces, and i will speak. let the land hear the words of my mouth.
my doctrine will drop as the rain. my speech will condense as the dew, as the misty rain on the tender grass, as the showers on the herb.
for i will proclaim yeahoh-vowelconsonant's name. ascribe greatness to our theory.
the rock: his work is perfect, for all his ways are just. a theory of emunah who does no wrong, just and right is he.
they have dealt corruptly with him. they are not his children, because of their defect. they are a perverse and crooked generation.
is this the way you repay yeahoh-vowelconsonant, foolish and unwise people? isn't he your father who has bought you? he has made you and established you.
remember the days of old. consider the years of many generations. ask your father, and he will show you; your elders, and they will tell you.
when the most high gave to the nations their inheritance, when he separated the children of men, he set the bounds of the peoples according to the number of the children of yisreal.
for yeahoh-vowelconsonant's portion is his people. yaqob is the lot of his inheritance.
he found him in a desert land, in the waste howling desert. he surrounded him. he cared for him. he kept him as the apple of his eye.
as an eagle that stirs up her nest, that flutters over her young, he spread abroad his wings, he took them, he bore them on his feathers.
yeahoh-vowelconsonant alone led him. there was no foreign theory with him.
he made him ride on the high places of the land. he ate the increase of the field. he let him suck honey out of the rock, oil out of the flinty rock;
butter from the herd, and milk from the flock, with fat of lambs, rams of the breed of bashan, and goats, with the finest of the wheat. from the blood of the grape, you drank wine.
but yeshurun grew fat, and kicked. you have grown fat. you have grown thick. you have become sleek. then he abandoned theory who made him, and rejected the rock of his saving.
they moved him to jealousy with strange theories. they provoked him to anger with abominations.
they slaughtered to daimons, not theory, to theories that they didn't know, to new theories that came up recently, which your fathers didn't dread.
of the rock who became your father, you are unmindful, and have forgotten theory who gave you birth.
yeahoh-vowelconsonant saw and abhorred, because of the provocation of his sons and his daughters.
he said, i will hide my face from them. i will see what their end will be; for they are a very perverse generation, children in whom is no emunah.
they have moved me to jealousy with that which is not theory. they have provoked me to anger with their vanities. i will move them to jealousy with those who are not a people. i will provoke them to anger with a foolish nation.
for a fire is kindled in my anger, that burns to the lowest sheol, devours the land with her increase, and sets the foundations of the mountains on fire.
i will heap fractures on them. i will spend my arrows on them.
they shall be wasted with hunger, and devoured with burning heat and bitter destruction. i will send the teeth of animals on them, with the venom of vipers that glide in the dust.
outside the sword will bereave, and in the rooms, terror on both young man and virgin, the nursing infant with the grey-haired man.
i said that i would scatter them afar. i would make their memory to cease from amongst men;
were it not that i feared the provocation of the enemy, lest their adversaries should judge wrongly, lest they should say, ‘our hand is exalted; yeahoh-vowelconsonant has not done all this.'
for they are a nation lost of counsel. there is no understanding in them.
oh that they were wise, that they understood this, that they would consider their latter end.
how could one chase a thousand, and two put ten thousand to flight, unless their rock had sold them, and yeahoh-vowelconsonant had delivered them up?
for their rock is not as our rock, even our enemies themselves concede.
for their vine is of the vine of sodom, of the fields of gomorrah. their grapes are poison grapes. their clusters are bitter.
their wine is the poison of serpents, the cruel venom of asps.
isn't this laid up in store with me, sealed up amongst my treasures?
vengeance is mine, and recompense, at the time when their foot slides, for the day of their calamity is at hand. their doom rushes at them.
for yeahoh-vowelconsonant will judge his people, and have compassion on his workers, when he sees that their hand is gone, that there is no one remaining, shut up or left at large.
he will say, where are their theories, the rock in which they took refuge,
which ate the fat of their slaughters, and drank the wine of their pourer? let them rise up and help you. let them be your protection.
see now that i myself am he. there is no theory with me. i kill and i make alive. i wound and i heal. there is no one who can deliver out of my hand.
for i lift up my hand to the namespaces and declare, as i live to world,
if i sharpen my glittering sword, my hand grasps it in judgement; i will take vengeance on my adversaries, and will repay those who hate me.
i will make my arrows drunk with blood. my sword shall devour flesh with the blood of the slain and the captives, from the head of the leaders of the enemy.
rejoice, you nations, with his people, for he will avenge the blood of his workers. he will take vengeance on his adversaries, and will make atonement for his land and for his people.
mosheh came and spoke all the words of this song in the ears of the people, he and yeahoshua the son of nun.
mosheh finished reciting all these words to all yisreal.
he said to them, set your heart to all the words which i testify to you today, which you shall mitzvah your children to observe to do, all the words of this torah.
for it is no vain thing for you, because it is your life, and through this thing you shall prolong your days in the land, where you go over the yordan to inherit her.
yeahoh-vowelconsonant spoke to mosheh that same day, saying,
go up into this mountain of abarim, to mount nebo, which is in the land of moab, that is across from yerixho; and see the land of kanaan, which i give to the children of yisreal for a holding.
die on the mountain where you go up, and be gathered to your people, as ahron your brother died on mount hor, and was gathered to his people;
because you aboved in me amongst the children of yisreal at the waters of meribah of qadesh, in the desert of zin; because you didn't uphold my dedication amongst the children of yisreal.
for you shall see the land from a distance; but you shall not go there into the land which i give the children of yisreal.
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this is the blessing with which mosheh the man of theory blessed the children of yisreal before his death.
he said, yeahoh-vowelconsonant came from sinai, and rose from seir to them. he shone from mount paran. he came from the ten thousands of dedicated ones. at his right hand was a fiery torah for them.
yes, he loves the people. all his dedicateds are in your hand. they sat down at your feet. each receives your words.
mosheh mitzva'ed us a torah, an inheritance for the community of yaqob.
he was king in yeshurun, when the heads of the people were gathered, all the branches of yisreal together.
let reuben live, and not die; nor let his men be few.
this is for yeahudah. he said, hear, yeahoh-vowelconsonant, the voice of yeahudah. let him come to his people. with his hands he contended for himself. you shall be a help against his adversaries.
about levi he said, your thummim and your urim are with your theoryly one, whom you proved at masah, with whom you contended at the waters of meribah.
he said of his father, and of his mother, ‘i have not seen him.' he didn't acknowledge his brothers, nor did he know his own children; for they have observed your word, and keep your covenant.
they shall teach yaqob your ordinances, and yisreal your torah. they shall put incense before you, and aller on your slaughter-place.
yeahoh-vowelconsonant, bless his skills. accept the work of his hands. strike through the hips of those who rise up against him, of those who hate him, that they not rise again.
about benyamin he said, the beloved of yeahoh-vowelconsonant will dwell in safety by him. he covers him all day long. he dwells between his shoulders.
about yosef he said, his land is blessed by yeahoh-vowelconsonant, for the precious things of the namespaces, for the dew, for the deep that couches beneath,
for the precious things of the fruits of the sun, for the precious things that the moon can yield,
for the best things of the ancient mountains, for the precious things of the world hills,
for the precious things of the land and her fullness, the good will of him who lived in the bush. let this come on the head of yosef, on the crown of the head of him who was separated from his brothers.
majesty belongs to the firstborn of his herd. his horns are the horns of the wild ox. with them he will push all the peoples to the ends of the land. they are the ten thousands of efraim. they are the thousands of manasheh.
about cebulun he said, rejoice, cebulun, in your going out; and yissakhar, in your tents.
they will call the peoples to the mountain. there they will slaughter slaughters of being right, for they will draw out the abundance of the seas, the hidden treasures of the sand.
about gad he said, he who enlarges gad is blessed. he dwells as a lioness, and tears the arm and the crown of the head.
he provided the first part for himself, for the torahgiver's portion was reserved for him. he came with the heads of the people. he executed the being right of yeahoh-vowelconsonant, his ordinances with yisreal.
about dan he said, dan is a lion's cub that leaps out of bashan.
about naftali he said, naftali, satisfied with favour, full of yeahoh-vowelconsonant's blessing, inherit the west and the south.
about asher he said, asher is blessed with children. let him be acceptable to his brothers. let him dip his foot in oil.
your bars will be iron and bronze. as your days, so your strength will be.
there is no one like theory, yeshurun, who rides on the namespaces for your help, in his excellency on the namespaces.
the eternal theory is your dwelling place. underneath are the world arms. he thrust out the enemy from before you, and said, ‘destroy.'
yisreal dwells in safety, the fountain of yaqob alone, in a land of grain and new wine. yes, his namespaces drop down dew.
you are happy, yisreal. who is like you, a people saved by yeahoh-vowelconsonant, the shield of your help, the sword of your excellency? your enemies will submit themselves to you. you will tread on their high places.
34
mosheh went up from the plains of moab to mount nebo, to the top of pisgah, that is opposite yerixho. yeahoh-vowelconsonant showed him all the land of gilead to dan,
and all naftali, and the land of efraim and manasheh, and all the land of yeahudah, to the western sea,
and the south, and the plain of the valley of yerixho the city of palm trees, to zoar.
yeahoh-vowelconsonant said to him, this is the land which i swore to abraham, to yizxhaq, and to yaqob, saying, ‘i will give her to your seed.' i have let you see it with your eyes, but you shall not go over there.
so mosheh the worker of yeahoh-vowelconsonant died there in the land of moab, according to yeahoh-vowelconsonant's mouth.
he buried him in the valley in the land of moab opposite beit peor, but no man knows where his tomb is to this day.
mosheh was one hundred and twenty years old when he died. his eye was not dim, nor his strength gone.
the children of yisreal wept for mosheh in the plains of moab thirty days, until the days of weeping in the mourning for mosheh were ended.
yeahoshua the son of nun was full of the breathwind of wisdom, for mosheh had laid his hands on him. the children of yisreal listened to him, and did as yeahoh-vowelconsonant mitzva'ed mosheh.
since then, there has not arisen a bringer in yisreal like mosheh, whom yeahoh-vowelconsonant knew face to face,
in all the signs and the wonders which yeahoh-vowelconsonant sent him to do in the land of egypt, to fuhrero, and to all his workers, and to all his land,
and in all the strong hand, and in all the awesome deeds, which mosheh did in the sight of all yisreal.
yeahoshua
1
now after the death of mosheh the worker of yeahoh-vowelconsonant, yeahoh-vowelconsonant spoke to yeahoshua the son of nun, mosheh's servant, saying,
mosheh my worker is dead. now therefore arise, go across this yordan, you and all these people, to the land which i am giving to them, even to the children of yisreal.
i have given you every place that the sole of your foot will tread on, as i told mosheh.
from the desert and this lebanon even to the great river, the river euphrates, all the land of the xhitis, and to the great sea towards the going down of the sun, shall be your border.
no man will be able to stand before you all the days of your life. as i was with mosheh, so i will be with you. i will not fail you nor forsake you.
be strong and courageous; for you shall let this people inherit the land which i swore to their fathers to give them.
only be strong and very courageous. be careful to observe to do according to all the torah which mosheh my worker mitzva'ed you. don't turn from it to the right hand or to the left, that you may have good success wherever you go.
this book of the torah shall not depart from your mouth, but you shall meditate on it day and night, that you may observe to do according to all that is written in it; for then you shall make your way prosperous, and then you shall have good success.
haven't i mitzva'ed you? be strong and courageous. don't be afraid. don't be dismayed, for yeahoh-vowelconsonant your theory is with you wherever you go.
then yeahoshua mitzva'ed the officers of the people, saying,
pass through the middle of the camp, and mitzvah the people, saying, ‘prepare food; for within three days you are to pass over this yordan, to come to inherit the land which yeahoh-vowelconsonant your theory gives you to inherith.'
yeahoshua spoke to the reubenis, and to the gadis, and to the half-tribe of manasheh, saying,
remember the word which mosheh the worker of yeahoh-vowelconsonant mitzva'ed you, saying, ‘yeahoh-vowelconsonant your theory gives you rest, and will give you this land.
your wives, your little ones, and your livestock shall live in the land which mosheh gave you beyond the yordan; but you shall pass over before your brothers armed, all the hero men of valour, and shall help them
until yeahoh-vowelconsonant has given your brothers rest, as he has given you, and they have also inherited the land which yeahoh-vowelconsonant your theory gives them. then you shall return to the land of your inheritance and inherit her, which mosheh the worker of yeahoh-vowelconsonant gave you beyond the yordan towards the sunrise.'
they answered yeahoshua, saying, all that you have mitzva'ed us we will do, and wherever you send us we will go.
just as we listened to mosheh in all things, so will we listen to you. only may yeahoh-vowelconsonant your theory be with you, as he was with mosheh.
whoever rebels against your mitzvah, and doesn't listen to your words in all that you mitzvah him shall himself be put to death. only be strong and courageous.
2
yeahoshua the son of nun secretly sent two men out of shittim as spies, saying, go, view the land, including yerixho. they went and came into the house of a prostitute whose name was rachab, and slept there.
the king of yerixho was told, behold, men of the children of yisreal came in here tonight to spy out the land.
yerixho's king sent to rachab, saying, let the men emerge who have come to you, who have come into your house; for they have come to spy out all the land.
the woman took the two men and hid them. then she said, yes, the men came to me, but i didn't know where they came from.
about the time of the shutting of the gate, when it was dark, the men went out. where the men went, i don't know. chase them quickly. you may catch up with them.
but she had let them up to the roof, and hidden them under the stalks of flax which she had laid in order on the roof.
the men pursued them along the way to the fords of the yordan river. as soon as those who chased them had gone out, they shut the gate.
before they had lain down, she came up to them on the roof.
she said to the men, i know that yeahoh-vowelconsonant has given you the land, and that the fear of you has fallen upon us, and that all the inhabitants of the land melt away before you.
for we have heard how yeahoh-vowelconsonant dried up the water of the red sea before you, when you came out of egypt; and what you did to the two kings of the amoris, who were beyond the yordan, to sixhon and to og, whom you netted.
as soon as we had heard it, our hearts melted, and there wasn't any more breathwind in any man, because of you: for yeahoh-vowelconsonant your theory, he is theory in the namespaces above, and on land beneath.
now therefore, please swear to me by yeahoh-vowelconsonant, since i have dealt kindly with you, that you also will deal kindly with my father's house, and give me a true sign;
and that you will save alive my father, my mother, my brothers, and my sisters, and all that they have, and will deliver our lives from death.
the men said to her, our life for yours, if you don't talk about this business of ours; and it shall be, when yeahoh-vowelconsonant gives us the land, that we will deal kindly and truly with you.
then she let them down by a cord through the window; for her house was on the side of the wall, and she settled on the wall.
she said to them, go to the mountain, lest the chasers find you. hide yourselves there three days, until the chasers have returned. afterward, you may go your way.
the men said to her, we will be guiltless of this your oath which you've made us to swear.
behold, when we come into the land, tie this line of scarlet thread in the window which you used to let us down. gather to yourself into the house your father, your mother, your brothers, and all your father's household.
it shall be that whoever goes out of the doors of your house into the street, his blood will be on his head, and we will be guiltless. whoever is with you in the house, his blood shall be on our head, if any hand is on him.
but if you talk about this business of ours, then we shall be guiltless of your oath which you've made us to swear.
she said, let it be as you have said. she sent them away, and they went. then she tied the scarlet line in the window.
they went and came to the mountain, and stayed there three days, until the chasers had returned. the chasers sought them all along the way, but didn't find them.
then the two men returned, descended from the mountain, crossed the river, and came to yeahoshua the son of nun. they told him all that had happened to them.
they said to yeahoshua, truly yeahoh-vowelconsonant has delivered all the land into our hands. moreover, all the inhabitants of the land melt away before us.
3
yeahoshua got up early in the morning; and they moved from shittim and came to the yordan, he and all the children of yisreal. they camped there before they crossed over.
after three days, the officers went through the middle of the camp;
and they mitzva'ed the people, saying, when you see the cabinet of yeahoh-vowelconsonant your theory's covenant, and the levitical kohens bearing it, then leave your place and follow it.
yet there shall be a space between you and it of about two thousand cubits by measure—don't come closer to it—that you may know the way by which you must go; for you have not passed this way before.
yeahoshua said to the people, dedicate yourselves; for tomorrow yeahoh-vowelconsonant will do wonders amongst you.
yeahoshua spoke to the kohens, saying, take up the cabinet of the covenant, and cross over before the people. they took up the cabinet of the covenant, and went before the people.
yeahoh-vowelconsonant said to yeahoshua, today i will begin to magnify you in the sight of all yisreal, that they may know that as i was with mosheh, so i will be with you.
you shall mitzvah the kohens who bear the cabinet of the covenant, saying, ‘when you come to the brink of the waters of the yordan, you shall stand still in the yordan.'
yeahoshua said to the children of yisreal, come here, and hear the words of yeahoh-vowelconsonant your theory.
yeahoshua said, by this you shall know that the living theory is amongst you, and that he will without fail drive the kanaani, the xhiti, the xhivi, the perici, the girgashi, the amori, and the yebusi out from before you.
behold, the cabinet of the covenant of the mister of all the land passes over before you into the yordan.
now therefore take twelve men out of the branches of yisreal, for every branch a man.
it shall be that when the soles of the feet of the kohens who bear the cabinet of yeahoh-vowelconsonant, the mister of all the land, rest in the waters of the yordan, that the waters of the yordan will be cut off. the waters that come down from above shall stand in one heap.
when the people moved from their tents to pass over the yordan, the kohens who bore the cabinet of the covenant being before the people,
and when those who bore the cabinet had come to the yordan, and the feet of the kohens who bore the cabinet had dipped in the edge of the water (for the yordan overflows all its banks all the time of harvest),
the waters which came down from above stood, and rose up in one heap a great way off, at adam, the city that is beside zaretan; and those that went down towards the sea of the arabah, even the salt sea, were wholly cut off. then the people passed over near yerixho.
the kohens who bore the cabinet of yeahoh-vowelconsonant's covenant stood firm on dry ground in the middle of the yordan; and all yisreal crossed over on dry ground, until all the nation had passed completely over the yordan.
4
when all the nation had completely crossed over the yordan, yeahoh-vowelconsonant spoke to yeahoshua, saying,
take twelve men out of the people, a man out of every branch,
and mitzvah them, saying, ‘take from out of the middle of the yordan, out of the place where the kohens' feet stood firm, twelve stones, carry them over with you, and lay them down in the place where you'll camp tonight.'
then yeahoshua called the twelve men whom he had prepared of the children of yisreal, a man out of every branch.
yeahoshua said to them, cross before the cabinet of yeahoh-vowelconsonant your theory into the middle of the yordan, and each of you pick up a stone and put it on your shoulder, according to the number of the branches of the children of yisreal;
that this may be a sign amongst you, that when your children ask in the future, saying, ‘what do you mean by these stones?'
then you shall tell them, ‘because the waters of the yordan were cut off before the cabinet of yeahoh-vowelconsonant's covenant. when it crossed over the yordan, the waters of the yordan were cut off. these stones shall be for a remembering to the children of yisreal until world.'
the children of yisreal did as yeahoshua mitzva'ed, and took up twelve stones out of the middle of the yordan, as yeahoh-vowelconsonant spoke to yeahoshua, according to the number of the branches of the children of yisreal. they carried them over with them to the place where they camped, and laid them down there.
yeahoshua set up twelve stones in the middle of the yordan, in the place where the feet of the kohens who bore the cabinet of the covenant stood; and they are there to this day.
for the kohens who bore the cabinet stood in the middle of the yordan until everything was finished that yeahoh-vowelconsonant mitzva'ed yeahoshua to speak to the people, according to all that mosheh mitzva'ed yeahoshua; and the people hurried and passed over.
when all the people had completely crossed over, yeahoh-vowelconsonant's cabinet crossed over with the kohens in the presence of the people.
the children of reuben, and the children of gad, and the half-tribe of manasheh crossed over armed before the children of yisreal, as mosheh spoke to them.
about forty thousand men, ready and armed for war, passed over before yeahoh-vowelconsonant to battle, to the plains of yerixho.
on that day, yeahoh-vowelconsonant magnified yeahoshua in the sight of all yisreal; and they respected him, as they respected mosheh, all the days of his life.
yeahoh-vowelconsonant spoke to yeahoshua, saying,
mitzvah the kohens who bear the cabinet of the covenant, that they come up out of the yordan.
yeahoshua therefore mitzva'ed the kohens, saying, come up out of the yordan.
when the kohens who bore the cabinet of yeahoh-vowelconsonant's covenant had come up out of the middle of the yordan, and the soles of the kohens' feet had been lifted up to the dry ground, the waters of the yordan returned to their place, and went over all its banks, as before.
the people came up out of the yordan on the tenth day of the first month, and encamped in gilgal, on the east border of yerixho.
yeahoshua set up those twelve stones, which they took out of the yordan, in gilgal.
he spoke to the children of yisreal, saying, when your children ask their fathers in time to come, saying, ‘what do these stones mean?'
then you shall let your children know, saying, ‘yisreal came over this yordan on dry land.
for yeahoh-vowelconsonant your theory dried up the waters of the yordan from before you until you had crossed over, as yeahoh-vowelconsonant your theory did to the red sea, which he dried up from before us, until we had crossed over,
that all the peoples of the land may know that yeahoh-vowelconsonant's hand is strong, and that you may respect yeahoh-vowelconsonant your theory all days.'
5
when all the kings of the amoris, who were beyond the yordan westward, and all the kings of the kanaanis, who were by the sea, heard how yeahoh-vowelconsonant had dried up the waters of the yordan from before the children of yisreal until we had crossed over, their heart melted, and there was no more breathwind in them, because of the children of yisreal.
at that time, yeahoh-vowelconsonant said to yeahoshua, make flint knives, and circumcise again the sons of yisreal the second time.
yeahoshua made himself flint knives, and circumcised the sons of yisreal at the hill of the foreskins.
this is the reason yeahoshua circumcised them: all the people who came out of egypt, who were males, even all the men of war, died in the desert along the way, after they came out of egypt.
for all the people who came out were circumcised; but all the people who were born in the desert along the way as they came out of egypt had not been circumcised.
for the children of yisreal walked forty years in the desert until all the nation, even the men of war who came out of egypt, were consumed, because they didn't listen to yeahoh-vowelconsonant's voice. yeahoh-vowelconsonant swore to them that he wouldn't let them see the land which yeahoh-vowelconsonant swore to their fathers that he would give us, a land oozing with milk and honey.
their children, whom he raised up in their place, were circumcised by yeahoshua, for they were uncircumcised, because they had not circumcised them on the way.
when they were done circumcising the whole nation, they stayed in their places in the camp until they were healed.
yeahoh-vowelconsonant said to yeahoshua, today i have rolled away the reproach of egypt from you. therefore the name of that place was called gilgal to this day.
the children of yisreal encamped in gilgal. they kept the stop-skip on the fourteenth day of the month at evening in the plains of yerixho.
they ate unleavened cakes and parched grain of the produce of the land on the next day after the stop-skip, in the same day.
the manna settled on the next day, after they had eaten of the produce of the land. the children of yisreal didn't have manna any more, but they ate of the fruit of the land of kanaan that year.
when yeahoshua was by yerixho, he lifted up his eyes and looked, and behold, a man stood in front of him with his sword drawn in his hand. yeahoshua went to him and said to him, are you for us, or for our enemies?
he said, no; but i have come now as prince of yeahoh-vowelconsonant's troop. yeahoshua fell on his face to the land, and sank down, and asked him, what does my mister say to his worker?
the prince of yeahoh-vowelconsonant's troop said to yeahoshua, take off your sandals, for the place on which you stand is dedicated. yeahoshua did so.
6
now yerixho was tightly shut up because of the children of yisreal. no one went out, and no one came in.
yeahoh-vowelconsonant said to yeahoshua, behold, i have given yerixho into your hand, with her king and the hero men of valour.
all of your men of war shall march around the city, going around the city once. you shall do this six days.
seven kohens shall bear seven trumpets of rams' horns before the cabinet. on the seventh day, you shall march around the city seven times, and the kohens shall blow the trumpets.
it shall be that when they make a long blast with the ram's horn, and when you hear the sound of the trumpet, all the people shall shout with a great shout; then the city wall will fall down flat, and the people shall go up, every man straight in front of him.
yeahoshua the son of nun called the kohens, and said to them, take up the cabinet of the covenant, and let seven kohens bear seven trumpets of rams' horns before yeahoh-vowelconsonant's cabinet.
they said to the people, advance. march around the city, and let the armed men pass on before yeahoh-vowelconsonant's cabinet.
it was so, that when yeahoshua had spoken to the people, the seven kohens bearing the seven trumpets of rams' horns before yeahoh-vowelconsonant advanced and blew the trumpets, and the cabinet of yeahoh-vowelconsonant's covenant followed them.
the armed men went before the kohens who blew the trumpets, and the cabinet went after them. the trumpets sounded as they went.
yeahoshua mitzva'ed the people, saying, you shall not shout nor let your voice be heard, neither shall any word proceed out of your mouth until the day i tell you to shout. then you shall shout.
so he let yeahoh-vowelconsonant's cabinet to go around the city, circling her once. then they came into the camp, and stayed in the camp.
yeahoshua rose early in the morning, and the kohens took up yeahoh-vowelconsonant's cabinet.
the seven kohens bearing the seven trumpets of rams' horns in front of yeahoh-vowelconsonant's cabinet went on continually, and blew the trumpets. the armed men went in front of them. the rear guard came after yeahoh-vowelconsonant's cabinet. the trumpets sounded as they went.
the second day they marched around the city once, and returned into the camp. they did this six days.
on the seventh day, they rose early at the dawning of the day, and marched around the city in the same way seven times. on this day only they marched around the city seven times.
at the seventh time, when the kohens blew the trumpets, yeahoshua said to the people, shout, for yeahoh-vowelconsonant has given you the city.
the city shall be netted, even her and all that is in her, to yeahoh-vowelconsonant. only rachab the prostitute shall live, she and all who are with her in the house, because she hid the messengers that we sent.
but as for you, only keep yourselves from what is netted, lest when you have netted it, you take of the netted; so you would make the camp of yisreal accursed and trouble it.
but all the silver, gold, and vessels of bronze and iron are dedicated to yeahoh-vowelconsonant. they shall come into yeahoh-vowelconsonant's treasury.
so the people shouted and the kohens blew the trumpets. when the people heard the sound of the trumpet, the people shouted with a great shout, and the wall fell down flat, so that the people went up into the city, every man straight in front of him, and they took the city.
they netted all that was in the city, both man and woman, both young and old, and ox, sheep, and donkey, with the edge of the sword.
yeahoshua said to the two men who had spied out the land, go into the prostitute's house, and let the woman and all that she has emerge from there, as you swore to her.
the young men who were spies came, and let rachab emerge with her father, her mother, her brothers, and all that she had. they also let all of her relatives emerge, and they set them outside of the camp of yisreal.
they burnt the city with fire, and all that was in her. only they put the silver, the gold, and the vessels of bronze and of iron into the treasury of yeahoh-vowelconsonant's house.
but rachab the prostitute, her father's household, and all that she had, yeahoshua saved alive. she lives in the middle of yisreal to this day, because she hid the messengers whom yeahoshua sent to spy out yerixho.
yeahoshua swore at that time, saying, cursed is the man before yeahoh-vowelconsonant who rises up and builds this city yerixho. with the loss of his firstborn he will lay her foundation, and with the loss of his youngest son he will set up her doors.
so yeahoh-vowelconsonant was with yeahoshua; and his fame was in all the land.
7
but the children of yisreal aboved an above in the netted; for akhan, the son of kharmi, the son of cabdi, the son of ceraxh, of the branch of yeahudah, took some of the netted. therefore yeahoh-vowelconsonant's anger burnt against the children of yisreal.
yeahoshua sent men from yerixho to ai, which is beside beit aven, on the east side of beit-al, and spoke to them, saying, go up and spy out the land. the men went up and spied out ai.
they returned to yeahoshua, and said to him, don't let all the people go up, but let about two or three thousand men go up and strike ai. don't make all the people to toil there, for there are only a few of them.
so about three thousand men of the people went up there, and they fled before the men of ai.
the men of ai struck about thirty-six men of them. they chased them from before the gate even to shebarim, and struck them at the descent. the hearts of the people melted, and became like water.
yeahoshua tore his clothes, and fell to the land on his face before yeahoh-vowelconsonant's cabinet until the evening, he and the elders of yisreal; and they put dust on their heads.
yeahoshua said, alas, my mister yeahoh-vowelconsonant, why have you let this people cross over the yordan at all, to deliver us into the hand of the amoris, to let us perish? i wish that we had been content and lived beyond the yordan.
oh, my mister, what shall i say, after yisreal has turned their backs before their enemies?
for the kanaanis and all the inhabitants of the land will hear of it, and will surround us, and cut off our name from the land. what will you do for your great name?
yeahoh-vowelconsonant said to yeahoshua, get up. why have you fallen on your face like that?
yisreal has missed. yes, they have even transgressed my covenant which i mitzva'ed them. yes, they have even taken some of the netted, and have also stolen, and also deceived. they have even put it amongst their own stuff.
therefore the children of yisreal can't stand before their enemies. they turn their backs before their enemies, because they have become netted. i will not be with you any more, unless you destroy the netted from amongst you.
get up. dedicate the people, and say, ‘dedicate yourselves for tomorrow, for yeahoh-vowelconsonant, the theory of yisreal, says, there is a netted amongst you, yisreal. you cannot stand before your enemies until you take away the netted from amongst you.
in the morning therefore you shall be let near-in by your branches. it shall be that the branch which yeahoh-vowelconsonant selects shall come near by families. the family which yeahoh-vowelconsonant selects shall come near by households. the household which yeahoh-vowelconsonant selects shall come near man by man.
it shall be, that he who is taken with the netted shall be burnt with fire, he and all that he has, because he has transgressed yeahoh-vowelconsonant's covenant, and because he has done a disgraceful thing in yisreal.'
so yeahoshua rose up early in the morning and neared-in yisreal by their branches. the branch of yeahudah was selected.
he neared-in the family of yeahudah, and he selected the family of the ceraxhis. he neared-in the family of the ceraxhis man by man, and cabdi was selected.
he neared-in his household man by man, and akhan, the son of kharmi, the son of cabdi, the son of ceraxh, of the branch of yeahudah, was selected.
yeahoshua said to akhan, my son, please give heavyweight to yeahoh-vowelconsonant, the theory of yisreal, and make confession to him. tell me now what you have done. don't hide it from me.
akhan answered yeahoshua, and said, i have truly missed against yeahoh-vowelconsonant, the theory of yisreal, and this is what i have done.
when i saw amongst the plunder a beautiful babylonian robe, two hundred sheqels of silver, and a wedge of gold weighing fifty sheqels, then i coveted them and took them. behold, they are hidden in the ground in the middle of my tent, with the silver under her.
so yeahoshua sent messengers, and they ran to the tent. behold, she was hidden in his tent, with the silver under her.
they took them from the middle of the tent, and let them come to yeahoshua and to all the children of yisreal. they laid them down before yeahoh-vowelconsonant.
yeahoshua, and all yisreal with him, took akhan the son of ceraxh, the silver, the robe, the wedge of gold, his sons, his daughters, his cattle, his donkeys, his sheep, his tent, and all that he had; and they upped them to the valley of akhor.
yeahoshua said, why have you troubled us? yeahoh-vowelconsonant will trouble you today. all yisreal stoned him with stones, and they burnt them with fire and stoned them with stones.
they raised over him a great heap of stones that remains to this day. yeahoh-vowelconsonant turned from the fierceness of his anger. therefore the name of that place was called the valley of akhor to this day.
8
yeahoh-vowelconsonant said to yeahoshua, don't be afraid, and don't be dismayed. take all the warriors with you, and arise, go up to ai. behold, i have given into your hand the king of ai, with his people, his city, and his land.
you shall do to ai and her king as you did to yerixho and her king, except you shall take her goods and her livestock for yourselves. set an ambush for the city behind her.
so yeahoshua arose, with all the warriors, to up to ai. yeahoshua chose thirty thousand men, the hero men of valour, and sent them out by night.
he mitzva'ed them, saying, behold, you shall lie in ambush against the city, behind the city. don't go very far from the city, but all of you be ready.
i and all the people who are with me will approach the city. it shall happen, when they come out against us, as at the first, that we will flee before them.
they will come out after us until we have drawn them away from the city; for they will say, ‘they flee before us, like the first time.' so we will flee before them,
and you shall rise up from the ambush, and inherit the city; for yeahoh-vowelconsonant your theory will deliver her into your hand.
it shall be, when you have seized the city, that you shall set the city on fire. you shall do this according to yeahoh-vowelconsonant's word. behold, i have mitzva'ed you.
yeahoshua sent them out; and they went to set up the ambush, and stayed between beit-al and ai on the west side of ai; but yeahoshua stayed amongst the people that night.
yeahoshua rose up early in the morning, mustered the people, and went up, he and the elders of yisreal, before the people to ai.
all the people, even the men of war who were with him, went up and came near, and came before the city and encamped on the north side of ai. now there was a valley between him and ai.
he took about five thousand men, and set them in ambush between beit-al and ai, on the west side of the city.
so they set the people, even all the camp who was on the north of the city, and their ambush on the west of the city; and yeahoshua went that night into the middle of the valley.
when the king of ai saw it, they hurried and rose up early, and the men of the city went out against yisreal to battle, he and all his people, at the time appointed, before the arabah; but he didn't know that there was an ambush against him behind the city.
yeahoshua and all yisreal made as if they were beaten before them, and fled by the way of the desert.
all the people who were in the city were called together to chase after them. they chased after yeahoshua, and were drawn away from the city.
there was not a man left in ai or beit-al who didn't go out after yisreal. they left the city open, and chased yisreal.
yeahoh-vowelconsonant said to yeahoshua, stretch out the javelin that is in your hand towards ai, for i will give her into your hand. yeahoshua stretched out the javelin that was in his hand towards the city.
the ambush arose quickly out of their place, and they ran as soon as he had stretched out his hand and camo into the city and took her. they hurried and set the city on fire.
when the men of ai looked behind them, they saw, and behold, the smoke of the city ascended up to the namespaces, and they had no hands to flee this way or that way. the people who fled to the desert turned back on the pursuers.
when yeahoshua and all yisreal saw that the ambush had taken the city, and that the smoke of the city ascended, then they turned back and killed the men of ai.
the others came out of the city against them, so they were in the middle of yisreal, some on this side, and some on that side. they struck them, so that they let none of them remain or escape.
they captured the king of ai alive, and neared him in to yeahoshua.
when yisreal had finished killing all the inhabitants of ai in the field, in the desert in which they chased them, and they had all fallen by the edge of the sword until they were consumed, all yisreal returned to ai and struck her with the edge of the sword.
all that fell that day, both of men and women, were twelve thousand, even all the people of ai.
for yeahoshua didn't draw back his hand, with which he stretched out the javelin, until he had netted all the inhabitants of ai.
yisreal took for themselves only the livestock and the goods of that city, according to yeahoh-vowelconsonant's word which he mitzva'ed yeahoshua.
so yeahoshua burnt ai and made her a world heap, even a desolation, to this day.
he hanged the king of ai on a tree until the evening. at sundown, yeahoshua mitzva'ed, and they took his body down from the tree and threw her at the entrance of the gate of the city, and raised a great heap of stones on it that remains to this day.
then yeahoshua built a slaughter-place to yeahoh-vowelconsonant, the theory of yisreal, on mount ebal,
as mosheh the worker of yeahoh-vowelconsonant mitzva'ed the children of yisreal, as it is written in the book of the torah of mosheh: a slaughter-place of uncut stones, on which no one had lifted up any iron. they upped onups on it to yeahoh-vowelconsonant and slaughtered completers.
he wrote there on the stones a copy of mosheh's torah, which he wrote in the presence of the children of yisreal.
all yisreal, with their elders, officers, and judges, stood on both sides of the cabinet before the levitical kohens, who carried the cabinet of yeahoh-vowelconsonant's covenant, the foreigner as well as the native; half of them in front of mount gericim, and half of them in front of mount ebal, as mosheh the worker of yeahoh-vowelconsonant had mitzva'ed at the first, that they should bless the people of yisreal.
afterward he read all the words of the torah, the blessing and the curse, according to all that is written in the book of the torah.
there was not a word of all that mosheh mitzva'ed which yeahoshua didn't read before all the community of yisreal, with the women, the little ones, and the foreigners who were amongst them.
9
when all the kings who were beyond the yordan, in the hill country, and in the lowland, and on all the shore of the great sea in front of lebanon, the xhiti, the amori, the kanaani, the perici, the xhivi, and the yebusi, heard of it
they gathered themselves together to fight with yeahoshua and with yisreal, with one accord.
but when the inhabitants of gibeon heard what yeahoshua had done to yerixho and to ai,
they also resorted to a ruse, and went and made as if they had been ambassadors, and took old sacks on their donkeys, and old, torn-up and bound up wine skins,
and old and patched sandals on their feet, and wore old garments. all the bread of their food supply was dry and mouldy.
they went to yeahoshua at the camp at gilgal, and said to him and to the men of yisreal, we have come from a far country. now therefore make a covenant with us.
the men of yisreal said to the xhivis, what if you live amongst us? how could we make a covenant with you?
they said to yeahoshua, we are your workers. yeahoshua said to them, who are you? where do you come from?
they said to him, your workers have come from a very far country because of the name of yeahoh-vowelconsonant your theory; for we have heard of his fame, all that he did in egypt,
and all that he did to the two kings of the amoris who were beyond the yordan, to sixhon king of xheshbon and to og king of bashan, who was at ashtarot.
our elders and all the inhabitants of our country spoke to us, saying, ‘take supplies in your hand for the journey, and go to meet them. tell them, we are your workers. now make a covenant with us.'
this our bread we took hot for our supplies out of our houses on the day we went out to go to you; but now, behold, it is dry, and has become mouldy.
these wine skins, which we filled, were new; and behold, they are torn. these our garments and our sandals have become old because of the very long journey.
the men sampled their provisions, and didn't ask counsel from yeahoh-vowelconsonant's mouth.
yeahoshua made peace with them, and made a covenant with them, to let them live. the princes of the congregation swore to them.
at the end of three days after they had made a covenant with them, they heard that they were their neighbours, and that they lived amongst them.
the children of yisreal travelled and came to their cities on the third day. now their cities were gibeon, khefirah, beerot, and qiriat yearim.
the children of yisreal didn't strike them, because the princes of the congregation had sworn to them by yeahoh-vowelconsonant, the theory of yisreal. all the congregation murmured against the princes.
but all the princes said to all the congregation, we have sworn to them by yeahoh-vowelconsonant, the theory of yisreal. now therefore we may not touch them.
we will do this to them, and let them live; lest wrath be on us, because of the oath which we swore to them.
the princes said to them, let them live. so they became wood cutters and drawers of water for all the congregation, as the princes had spoken to them.
yeahoshua called for them, and he spoke to them, saying, why have you deceived us, saying, ‘we are very far from you,' when you live amongst us?
now therefore you are cursed, and some of you will never fail to be workers, both wood cutters and drawers of water for the house of my theory.
they answered yeahoshua, and said, because your workers were certainly told how yeahoh-vowelconsonant your theory mitzva'ed his worker mosheh to give you all the land, and to destroy all the inhabitants of the land from before you. therefore we were very afraid for our lives because of you, and have done this thing.
now, behold, we are in your hand. do to us as it seems good and right to you to do.
he did so to them, and delivered them out of the hand of the children of yisreal, so that they didn't kill them.
that day yeahoshua made them wood cutters and drawers of water for the congregation and for yeahoh-vowelconsonant's slaughter-place to this day, in the place which he should choose.
10
now when adoni-zedek king of yerushalem heard how yeahoshua had taken ai, and had netted her; as he had done to yerixho and her king, so he had done to ai and her king; and how the inhabitants of gibeon had made peace with yisreal, and were amongst them,
they were very afraid, because gibeon was a great city, as one of the royal cities, and because she was greater than ai, and all her men were heroes.
therefore adoni-zedek king of yerushalem sent to hoham king of xhebron, piram king of yarmut, yafia king of lakhish, and debir king of eglon, saying,
come up to me and help me. let's strike gibeon; for they have made peace with yeahoshua and with the children of yisreal.
therefore the five kings of the amoris, the king of yerushalem, the king of xhebron, the king of yarmut, the king of lakhish, and the king of eglon, gathered themselves together and went up, they and all their camps, and encamped against gibeon, and made war against her.
the men of gibeon sent to yeahoshua at the camp at gilgal, saying, don't abandon your workers. come up to us quickly and save us. help us; for all the kings of the amoris that dwell in the hill country have gathered together against us.
so yeahoshua went up from gilgal, he and the whole people of war with him, including all the heroes of valour.
yeahoh-vowelconsonant said to yeahoshua, don't respect them, for i have delivered them into your hands. not a man of them will stand before you.
yeahoshua therefore came to them suddenly. he marched from gilgal all night.
yeahoh-vowelconsonant confused them before yisreal. he killed them with a great slaughter at gibeon, and chased them by the way of the ascent of beit xhoron, and struck them to aceqah and to maqedah.
as they fled from before yisreal, while they were at the descent of beit xhoron, yeahoh-vowelconsonant hurled down great stones from the namespaces on them to aceqah, and they died. there were more who died from the hailstones than those whom the children of yisreal killed with the sword.
then yeahoshua spoke to yeahoh-vowelconsonant in the day when yeahoh-vowelconsonant delivered up the amoris before the children of yisreal. he said in the sight of yisreal, sun, stand still on gibeon. you, moon, stop in the valley of aiyalon.
the sun stood still, and the moon stayed, until the nation had avenged themselves of their enemies. isn't this written in the book of yashar? the sun stayed in the middle of the namespaces, and didn't hurry to go down about a whole day.
there was no day like that before it or after it, that yeahoh-vowelconsonant listened to the voice of a man; for yeahoh-vowelconsonant fought for yisreal.
yeahoshua returned, and all yisreal with him, to the camp to gilgal.
these five kings fled, and hid themselves in the cave at maqedah.
yeahoshua was told, saying, the five kings have been found, hidden in the cave at maqedah.
yeahoshua said, roll large stones to cover the cave's entrance, and set men by her to guard them;
but don't stay there. chase after your enemies, and attack them from the rear. don't allow them to come into their cities; for yeahoh-vowelconsonant your theory has delivered them into your hand.
when yeahoshua and the children of yisreal had finished killing them with a very great slaughter until they were consumed, and the remnant which remained of them had come into the fortified cities,
all the people returned to the camp to yeahoshua at maqedah in peace. none moved his tongue against any of the children of yisreal.
then yeahoshua said, open the cave entrance, and let those five kings emerge from the cave to me.
they did so, and let those five kings emerge from the cave to him: the king of yerushalem, the king of xhebron, the king of yarmut, the king of lakhish, and the king of eglon.
when they let those kings emerge to yeahoshua, yeahoshua called for all the men of yisreal, and said to the chiefs of the men of war who went with him, come near. put your feet on the necks of these kings. they came near, and put their feet on their necks.
yeahoshua said to them, don't be afraid, nor be dismayed. be strong and courageous, for yeahoh-vowelconsonant will do this to all your enemies against whom you fight.
afterward yeahoshua struck them, put them to death, and hanged them on five trees. they were hanging on the trees until the evening.
at the time of the going down of the sun, yeahoshua mitzva'ed, and they took them down off the trees, and threw them into the cave in which they had hidden themselves, and laid great stones on the mouth of the cave, which remain to this very day.
yeahoshua took maqedah on that day, and struck her with the edge of the sword, with her king. he netted her and all the persons who were in her. he left no one remaining. he did to the king of maqedah as he had done to the king of yerixho.
yeahoshua passed from maqedah, and all yisreal with him, to libnah, and fought against libnah.
yeahoh-vowelconsonant delivered her also, with her king, into the hand of yisreal. he struck her with the edge of the sword, and all the persons who were in her. he left no one remaining in her. he did to her king as he had done to the king of yerixho.
yeahoshua passed from libnah, and all yisreal with him, to lakhish, and encamped against her, and fought against her.
yeahoh-vowelconsonant delivered lakhish into the hand of yisreal. he took her on the second day, and struck her with the edge of the sword, with all the persons who were in her, according to all that he had done to libnah.
then horam king of gecer came up to help lakhish; and yeahoshua struck him and his people, until he had left him no one remaining.
yeahoshua passed from lakhish, and all yisreal with him, to eglon; and they encamped against her and fought against her.
they took her on that day, and struck her with the edge of the sword. he netted all the persons who were in her that day, according to all that he had done to lakhish.
yeahoshua went up from eglon, and all yisreal with him, to xhebron; and they fought against her.
they took her, and struck her with the edge of the sword, with her king and all her cities, and all the persons who were in her. he left no one remaining, according to all that he had done to eglon; but he netted her, and all the persons who were in her.
yeahoshua returned, and all yisreal with him, to debir, and fought against her.
he took her, with her king and all her cities. they struck them with the edge of the sword, and netted all the persons who were in her. he left no one remaining. as he had done to xhebron, so he did to debir, and to her king; as he had done also to libnah, and to her king.
so yeahoshua struck all the land, the hill country, the south, the lowland, the slopes, and all their kings. he left no one remaining, but he netted all that breathed, as yeahoh-vowelconsonant, the theory of yisreal, mitzva'ed.
yeahoshua struck them from qadesh barnea even to gaca, and all the country of goshen, even to gibeon.
yeahoshua took all these kings and their land at one time because yeahoh-vowelconsonant, the theory of yisreal, fought for yisreal.
yeahoshua returned, and all yisreal with him, to the camp to gilgal.
11
when yabin king of xhazor heard of it, he sent to yobab king of madon, to the king of shimron, to the king of akhshaf,
and to the kings who were on the north, in the hill country, in the arabah south of kinerot, in the lowland, and in the heights of dor on the west,
to the kanaani on the east and on the west, the amori, the xhiti, the perici, the yebusi in the hill country, and the xhivi under xhermon in the land of mizpah.
they went out, they and all their camps with them, many people, even as the sand that is on the seashore in multitude, with very many horses and chariots.
all these kings met together; and they came and encamped together at the waters of merom, to fight with yisreal.
yeahoh-vowelconsonant said to yeahoshua, don't be afraid because of them; for tomorrow at this time, i will deliver them up all slain before yisreal. you shall hamstring their horses and burn their chariots with fire.
so yeahoshua came suddenly, with all the warriors, against them by the waters of merom, and fell upon them.
yeahoh-vowelconsonant gave them into the hand of yisreal, and they struck them, and chased them to great zidon, and to misrefot maim, and to the valley of mizpah eastward. they struck them until they left them no one remaining.
yeahoshua did to them as yeahoh-vowelconsonant told him. he hamstrung their horses and burnt their chariots with fire.
yeahoshua turned back at that time, and took xhazor, and struck her king with the sword; for xhazor used to be the head of all those kingdoms.
they struck all the persons who were in her with the edge of the sword, netting them. there was no one left who breathed. he burnt xhazor with fire.
yeahoshua captured all the cities of those kings, with their kings, and he struck them with the edge of the sword, and netted them, as mosheh the worker of yeahoh-vowelconsonant mitzva'ed.
but as for the cities that stood on their mounds, yisreal burnt none of them, except xhazor only. yeahoshua burnt that.
the children of yisreal took all the plunder of these cities, with the livestock, as plunder for themselves; but every man they struck with the edge of the sword, until they had destroyed them. they didn't leave any who breathed.
as yeahoh-vowelconsonant mitzva'ed mosheh his worker, so mosheh mitzva'ed yeahoshua. yeahoshua did so. he left nothing undone of all that yeahoh-vowelconsonant mitzva'ed mosheh.
so yeahoshua captured all that land, the hill country, all the south, all the land of goshen, the lowland, the arabah, the hill country of yisreal, and the lowland of the same,
from mount xhalaq, that goes up to seir, even to baal gad in the valley of lebanon under mount xhermon. he took all their kings, struck them, and put them to death.
yeahoshua made war a long time with all those kings.
there was not a city that made peace with the children of yisreal, except the xhivis, the inhabitants of gibeon. they took all in battle.
for it was of yeahoh-vowelconsonant to strengthed their hearts, to come against yisreal in battle, that he might net them, that they might have no favour, but that he might destroy them, as yeahoh-vowelconsonant mitzva'ed mosheh.
yeahoshua came at that time, and cut off the anaqim from the hill country, from xhebron, from debir, from anab, and from all the hill country of yeahudah, and from all the hill country of yisreal. yeahoshua netted them with their cities.
there were none of the anaqim left in the land of the children of yisreal. only in gaca, in gat, and in ashdod, did some remain.
so yeahoshua took the whole land, according to all that yeahoh-vowelconsonant spoke to mosheh; and yeahoshua gave her for an inheritance to yisreal according to their divisions by their branches. then the land had rest from war.
12
now these are the kings of the land, whom the children of yisreal struck, and inherited their land beyond the yordan towards the sunrise, from the valley of the arnon to mount xhermon, and all the arabah eastward:
sixhon king of the amoris, who lived in xheshbon, and ruled from aroer, which is on the edge of the valley of the arnon, and the middle of the valley, and half gilead, even to the river yaboq, the border of the children of amon;
and the arabah to the sea of kinerot, eastward, and to the sea of the arabah, even the salt sea, eastward, the way to beit yeshimot; and on the south, under the slopes of pisgah:
and the border of og king of bashan, of the remnant of the refaim, who lived at ashtarot and at edrei,
and ruled in mount xhermon, and in salekah, and in all bashan, to the border of the geshuris and the maakatis, and half gilead, the border of sixhon king of xheshbon.
mosheh the worker of yeahoh-vowelconsonant and the children of yisreal struck them. mosheh the worker of yeahoh-vowelconsonant let the reubenis inherit her, and the gadis, and the half-tribe of manasheh.
these are the kings of the land whom yeahoshua and the children of yisreal struck beyond the yordan westward, from baal gad in the valley of lebanon even to mount xhalaq, that goes up to seir. yeahoshua gave her to the branches of yisreal to inherit according to their divisions;
in the hill country, and in the lowland, and in the arabah, and in the slopes, and in the desert, and in the south; the xhiti, the amori, and the kanaani, the perici, the xhivi, and the yebusi:
the king of yerixho, one; the king of ai, which is beside beit-al, one;
the king of yerushalem, one; the king of xhebron, one;
the king of yarmut, one; the king of lakhish, one;
the king of eglon, one; the king of gecer, one;
the king of debir, one; the king of geder, one;
the king of xhormah, one; the king of arad, one;
the king of libnah, one; the king of adulam, one;
the king of maqedah, one; the king of beit-al, one;
the king of tapuaxh, one; the king of xhefer, one;
the king of afeq, one; the king of lasharon, one;
the king of madon, one; the king of xhazor, one;
the king of shimron meron, one; the king of akhshaf, one;
the king of taanakh, one; the king of megido, one;
the king of qedesh, one; the king of yoqneam in karmel, one;
the king of dor in the height of dor, one; the king of goiim in gilgal, one;
the king of tirzah, one: all the kings thirty-one.
13
now yeahoshua was old and well advanced in years. yeahoh-vowelconsonant said to him, you are old and advanced in years, and there remains yet very much land to be inherited.
this is the land that still remains: all the regions of the philistines, and all the geshuris;
from the shixhor, which is before egypt, even to the border of eqron northward, which is counted as kanaani; the five misters of the philistines; the gacis, and the ashdodis, the ashqelonis, the gitis, and the eqronis; also the avvim,
on the south; all the land of the kanaanis, and mearah that belongs to the zidonians, to afeq, to the border of the amoris;
and the land of the gebalis, and all lebanon, towards the sunrise, from baal gad under mount xhermon to the entrance of xhamat;
all the inhabitants of the hill country from lebanon to misrefot maim, even all the zidonians. i will disherit them from before the children of yisreal. just allocate her to yisreal for an inheritance, as i have mitzva'ed you.
now therefore divide this land for an inheritance to the nine branches and the half-tribe of manasheh.
with him the reubenis and the gadis received their inheritance, which mosheh gave them, beyond the yordan eastward, even as mosheh the worker of yeahoh-vowelconsonant gave them:
from aroer, that is on the edge of the valley of the arnon, and the city that is in the middle of the valley, and all the plain of medeba to dibon;
and all the cities of sixhon king of the amoris, who reigned in xheshbon, to the border of the children of amon;
and gilead, and the border of the geshuris and maakatis, and all mount xhermon, and all bashan to salekah;
all the kingdom of og in bashan, who reigned in ashtarot and in edrei (who was left of the remnant of the refaim); for mosheh attacked these, and drove them out.
nevertheless the children of yisreal didn't drive out the geshuris, nor the maakatis: but geshur and maakat live within yisreal to this day.
only he gave no inheritance to the branch of levi. the fieries of yeahoh-vowelconsonant, the theory of yisreal, are his inheritance, as he spoke to him.
mosheh gave to the branch of the children of reuben according to their families.
their border was from aroer, that is on the edge of the valley of the arnon, and the city that is in the middle of the valley, and all the plain by medeba;
xheshbon, and all her cities that are in the plain; dibon, bamot baal, beit baal meon,
yeahaz, qedemot, mefaat,
qiriataim, sibmah, zeret shaxhar in the mount of the valley,
beit peor, the slopes of pisgah, beit yeshimot,
all the cities of the plain, and all the kingdom of sixhon king of the amoris, who reigned in xheshbon, whom mosheh struck with the chiefs of midian, evi, reqem, zur, xhur, and reba, the princes of sixhon, who lived in the land.
the children of yisreal also killed balaam the son of beor, the soothsayer, with the sword, amongst the rest of their slain.
the border of the children of reuben was the bank of the yordan. this was the inheritance of the children of reuben according to their families, the cities and her villages.
mosheh gave to the branch of gad, to the children of gad, according to their families.
their border was yacer, and all the cities of gilead, and half the land of the children of amon, to aroer that is near rabah;
and from xheshbon to ramat mizpeh, and betonim; and from maxhanaim to the border of debir;
and in the valley, beit haram, beit nimrah, sukot, and zafon, the rest of the kingdom of sixhon king of xheshbon, the yordan's bank, to the uttermost part of the sea of khineret beyond the yordan eastward.
this is the inheritance of the children of gad according to their families, the cities and their villages.
mosheh gave an inheritance to the half-tribe of manasheh. it was for the half-tribe of the children of manasheh according to their families.
their border was from maxhanaim, all bashan, all the kingdom of og king of bashan, and all the villages of yair, which are in bashan, sixty cities.
half gilead, ashtarot, and edrei, the cities of the kingdom of og in bashan, were for the children of makhir the son of manasheh, even for the half of the children of makhir according to their families.
these are the inheritances which mosheh distributed in the plains of moab, beyond the yordan at yerixho, eastward.
but mosheh gave no inheritance to the branch of levi. yeahoh-vowelconsonant, the theory of yisreal, is their inheritance, as he spoke to them.
14
these are the inheritances which the children of yisreal took in the land of kanaan, which aleacar the kohen, yeahoshua the son of nun, and the heads of the fathers' houses of the branches of the children of yisreal, distributed to them,
by the lot of their inheritance, as yeahoh-vowelconsonant mitzva'ed by mosheh, for the nine branches, and for the half-tribe.
for mosheh had given the inheritance of the two branches and the half-tribe beyond the yordan; but to the levis he gave no inheritance amongst them.
for the children of yosef were two branches, manasheh and efraim. they gave no portion to the levis in the land, except cities to settle in, with their pasture lands for their livestock and for their property.
the children of yisreal did as yeahoh-vowelconsonant mitzva'ed mosheh, and they divided the land.
then the children of yeahudah came near to yeahoshua in gilgal. kaleb the son of yefuneh the qenici said to him, you know the thing that yeahoh-vowelconsonant spoke to mosheh the man of theory concerning me and concerning you in qadesh barnea.
i was forty years old when mosheh the worker of yeahoh-vowelconsonant sent me from qadesh barnea to spy out the land. i returned word to him as it was with my heart.
nevertheless, my brothers who went up with me made the heart of the people melt; but i wholly followed yeahoh-vowelconsonant my theory.
mosheh swore on that day, saying, ‘surely the land where you walked shall be an inheritance to you and to your children until world, because you have wholly followed yeahoh-vowelconsonant my theory.'
now, behold, yeahoh-vowelconsonant has kept me alive, as he spoke, these forty-five years, from the time that yeahoh-vowelconsonant spoke this word to mosheh, while yisreal walked in the desert. now, behold, i am eighty-five years old, today.
as yet i am as strong today as i was in the day that mosheh sent me. as my strength was then, even so is my strength now for war, to go out and to come in.
now therefore give me this hill country, of which yeahoh-vowelconsonant spoke in that day; for you heard in that day how the anaqim were there, and great and fortified cities. it may be that yeahoh-vowelconsonant will be with me, and i shall disherit them, as yeahoh-vowelconsonant said.
yeahoshua blessed him; and he gave xhebron to kaleb the son of yefuneh for an inheritance.
therefore xhebron became the inheritance of kaleb the son of yefuneh the qenici to this day, because he followed yeahoh-vowelconsonant, the theory of yisreal wholeheartedly.
now the name of xhebron before was qiriat arba, after the greatest man amongst the anaqim. then the land had rest from war.
15
the lot for the branch of the children of yeahudah according to their families was to the border of adom, even to the desert of zin southward, at the uttermost part of the south.
their south border was from the uttermost part of the salt sea, from the bay that looks southward;
and it went out southward of the ascent of aqrabim, and passed along to zin, and went up by the south of qadesh barnea, and passed along by xhezron, went up to adar, and turned towards qarqa;
and it passed along to azmon, went out at the brook of egypt; and the border ended at the sea. this shall be your south border.
the east border was the salt sea, even to the end of the yordan. the border of the north quarter was from the bay of the sea at the end of the yordan.
the border went up to beit xhoglah, and passed along by the north of beit arabah; and the border went up to the stone of bohan the son of reuben.
the border went up to debir from the valley of akhor, and so northward, looking towards gilgal, that faces the ascent of adumim, which is on the south side of the river. the border passed along to the waters of ein shemesh, and ended at ein rogel.
the border went up by the valley of the son of hinom to the side of the yebusi (also called yerushalem) southward; and the border went up to the top of the mountain that lies before the valley of hinom westward, which is at the farthest part of the valley of refaim northward.
the border extended from the top of the mountain to the spring of the waters of neftoaxh, and went out to the cities of mount efron; and the border extended to baalah (also called qiriat yearim);
and the border turned about from baalah westward to mount seir, and passed along to the side of mount yearim (also called khesalon) on the north, and went down to beit shemesh, and passed along by timnah;
and the border went out to the side of eqron northward; and the border extended to shikeron, and passed along to mount baalah, and went out at yabneal; and the goings out of the border were at the sea.
the west border was to the shore of the great sea. this is the border of the children of yeahudah according to their families.
he gave to kaleb the son of yefuneh a portion amongst the children of yeahudah, according to the mouth of yeahoh-vowelconsonant to yeahoshua, even qiriat arba, named after the father of anaq (also called xhebron).
kaleb drove out the three sons of anaq: sheshai, and axhiman, and talmai, the children of anaq.
he went up against the inhabitants of debir: now the name of debir before was qiriat sefer.
kaleb said, he who strikes qiriat sefer, and takes it, to him i will give akhsah my daughter as wife.
otnial the son of qenac, the brother of kaleb, took it: and he gave him akhsah his daughter as wife.
when she came, she had him ask her father for a field. she got off her donkey, and kaleb said, what do you want?
she said, give me a blessing. because you have set me in the land of the south, give me also springs of water. so he gave her the upper springs and the lower springs.
this is the inheritance of the branch of the children of yeahudah according to their families.
the farthest cities of the branch of the children of yeahudah towards the border of adom in the south were qabzeal, eder, yagur,
qinah, dimonah, adadah,
qedesh, xhazor, yitnan,
cif, telem, bealot,
xhazor xhadatah, qeriot xhezron (also called xhazor),
amam, shema, moladah,
xhazar gadah, xheshmon, beit pelet,
xhazar shual, beer-sheba, biciotiyeah,
baalah, iim, ezem,
altolad, khesil, xhormah,
ziqlag, madmanah, sansanah,
lebaot, shilxhim, ain, and rimon. all the cities are twenty-nine, with their villages.
in the lowland, eshtaol, zorah, ashnah,
canoaxh, ein ganim, tapuaxh, einam,
yarmut, adulam, sokoh, aceqah,
shaaraim, aditaim and gederah (or gederotaim); fourteen cities with their villages.
zenan, xhadashah, migdal gad,
dilean, mizpah, yoqteal,
lakhish, bozqat, eglon,
kabon, laxhmam, khitlish,
gederot, beit dagon, naamah, and maqedah; sixteen cities with their villages.
libnah, eter, ashan,
iftaxh, ashnah, nezib,
qeilah, akhcib, and mareshah; nine cities with their villages.
eqron, with her towns and her villages;
from eqron even to the sea, all that were by the side of ashdod, with their villages.
ashdod, her towns and her villages; gaca, her towns and her villages; to the brook of egypt, and the great sea with its coastline.
in the hill country, shamir, yatir, sokoh,
danah, qiriat sanah (which is debir),
anab, eshtemoh, anim,
goshen, xholon, and giloh; eleven cities with their villages.
arab, dumah, eshan,
janim, beit tapuaxh, afeqah,
xhumtah, qiriat arba (also called xhebron), and zior; nine cities with their villages.
maon, karmel, cif, yutah,
yecreal, yoqdeam, canoaxh,
qayin, gibeah, and timnah; ten cities with their villages.
halhul, beit zur, gedor,
maarat, beit anot, and alteqon; six cities with their villages.
qiriat baal (also called qiriat yearim), and rabah; two cities with their villages.
in the desert, beit arabah, middin, sekakah,
nibshan, the city of salt, and ein gedi; six cities with their villages.
as for the yebusis, the inhabitants of yerushalem, the children of yeahudah couldn't drive them out; but the yebusis live with the children of yeahudah at yerushalem to this day.
16
the lot came out for the children of yosef from the yordan at yerixho, at the waters of yerixho on the east, even the desert, going up from yerixho through the hill country to beit-al.
it went out from beit-al to luc, and passed along to the border of the arkhis to atarot;
and it went down westward to the border of the yafletis, to the border of beit xhoron the lower, and on to gecer; and ended at the sea.
the children of yosef, manasheh and efraim, took their inheritance.
this was the border of the children of efraim according to their families. the border of their inheritance eastward was atarot adar, to beit xhoron the upper.
the border went out westward at mikhmetat on the north. the border turned about eastward to taanat shiloh, and passed along it on the east of yanoaxh.
it went down from yanoaxh to atarot, to naarah, reached to yerixho, and went out at the yordan.
from tapuaxh the border went along westward to the brook of qanah; and ended at the sea. this is the inheritance of the branch of the children of efraim according to their families;
together with the cities which were differentiated for the children of efraim in the middle of the inheritance of the children of manasheh, all the cities with their villages.
they didn't drive out the kanaanis who lived in gecer; but the kanaanis dwell in the territory of efraim to this day, and have become servants to do forced work.
17
this was the lot for the branch of manasheh, for he was the firstborn of yosef. as for makhir the firstborn of manasheh, the father of gilead, because he was a man of war, therefore he had gilead and bashan.
so this was for the rest of the children of manasheh according to their families: for the children of abiecer, for the children of xheleq, for the children of asrial, for the children of shekhem, for the children of xhefer, and for the children of shemida. these were the male children of manasheh the son of yosef according to their families.
but zelopexhad, the son of xhefer, the son of gilead, the son of makhir, the son of manasheh, had no sons, but daughters. these are the names of his daughters: maxhlah, noaxh, xhoglah, milkah, and tirzah.
they came to aleacar the kohen, and to yeahoshua the son of nun, and to the princes, saying, yeahoh-vowelconsonant mitzva'ed mosheh to give us an inheritance amongst our brothers. therefore according to the mouth of yeahoh-vowelconsonant he gave them an inheritance amongst the brothers of their father.
ten parts fell to manasheh, in addition to the land of gilead and bashan, which is beyond the yordan;
because the daughters of manasheh had an inheritance amongst his sons. the land of gilead belonged to the rest of the sons of manasheh.
the border of manasheh was from asher to mikhmetat, which is before shekhem. the border went along to the right hand, to the inhabitants of ein tapuaxh.
the land of tapuaxh belonged to manasheh; but tapuaxh on the border of manasheh belonged to the children of efraim.
the border went down to the brook of qanah, southward of the brook. these cities belonged to efraim amongst the cities of manasheh. the border of manasheh was on the north side of the brook, and ended at the sea.
southward it was efraim's, and northward it was manasheh's, and the sea was his border. they reached to asher on the north, and to yissakhar on the east.
manasheh had three heights in yissakhar, in asher beit shean and her towns, and ibleam and her towns, and the inhabitants of dor and her towns, and the inhabitants of ein dor and her towns, and the inhabitants of taanakh and her towns, and the inhabitants of megido and her towns.
yet the children of manasheh couldn't drive out the inhabitants of those cities; but the kanaanis would settle in that land.
when the children of yisreal had grown strong, they put the kanaanis to forced labour, and didn't utterly disherit them.
the children of yosef spoke to yeahoshua, saying, why have you given me just one lot and one part for an inheritance, since we are a numerous people, because yeahoh-vowelconsonant has blessed us so far?
yeahoshua said to them, if you are a numerous people, go up to the forest, and clear land for yourself there in the land of the pericis and of the refaim, since the hill country of efraim is too narrow for you.
the children of yosef said, the hill country is not enough for us. all the kanaanis who dwell in the land of the valley have chariots of iron, both those who are in beit shean and her towns, and those who are in the valley of yecreal.
yeahoshua spoke to the house of yosef, that is, to efraim and to manasheh, saying, you are a numerous people, and have great energy. you shall not have one lot only;
but the hill country shall be yours. although it is a forest, you shall cut it down, and it's farthest extent shall be yours; for you shall drive out the kanaanis, though they have chariots of iron, and though they are strong.
18
the whole congregation of the children of yisreal assembled themselves together at shiloh, and set up the tent of time there. the land was subdued before them.
seven branches remained amongst the children of yisreal, which had not yet divided their inheritance.
yeahoshua said to the children of yisreal, how long will you neglect to come to inherit the land, which yeahoh-vowelconsonant, the theory of your fathers, has given you?
appoint for yourselves three men from each branch. i will send them, and they shall arise, walk through the land, and describe it according to their inheritance; then they shall come to me.
they shall divide it into seven portions. yeahudah shall live in his borders on the south, and the house of yosef shall live in their borders on the north.
you shall survey the land into seven parts, and let the description come here to me; and i will cast lots for you here before yeahoh-vowelconsonant our theory.
however, the levis have no portion amongst you; for the kohenhood of yeahoh-vowelconsonant is their inheritance. gad, reuben, and the half-tribe of manasheh have received their inheritance east of the yordan, which mosheh the worker of yeahoh-vowelconsonant gave them.
the men arose and went. yeahoshua mitzva'ed those who went to survey the land, saying, go walk through the land, survey her, and come again to me. i will cast lots for you here before yeahoh-vowelconsonant in shiloh.
the men went and passed through the land, and surveyed her by cities into seven portions in a book. they came to yeahoshua to the camp at shiloh.
yeahoshua cast lots for them in shiloh before yeahoh-vowelconsonant. there yeahoshua divided the land to the children of yisreal according to their divisions.
the lot of the branch of the children of benyamin came up according to their families. the border of their lot went out between the children of yeahudah and the children of yosef.
their border on the north quarter was from the yordan. the border went up to the side of yerixho on the north, and went up through the hill country westward. it ended at the desert of beit aven.
the border passed along from there to luc, to the side of luc (also called beit-al), southward. the border went down to atarot adar, by the mountain that lies on the south of beit xhoron the lower.
the border extended, and turned around on the west quarter southward, from the mountain that lies before beit xhoron southward; and ended at qiriat baal (also called qiriat yearim), a city of the children of yeahudah. this was the west quarter.
the south quarter was from the farthest part of qiriat yearim. the border went out westward, and went out to the spring of the waters of neftoaxh.
the border went down to the farthest part of the mountain that lies before the valley of the son of hinom, which is in the valley of refaim northward. it went down to the valley of hinom, to the side of the yebusi southward, and went down to ein rogel.
it extended northward, went out at ein shemesh, and went out to gelilot, which is opposite the ascent of adumim. it went down to the stone of bohan the son of reuben.
it passed along to the side opposite the arabah northward, and went down to the arabah.
the border passed along to the side of beit xhoglah northward; and the border ended at the north bay of the salt sea, at the south end of the yordan. this was the south border.
the yordan was its border on the east quarter. this was the inheritance of the children of benyamin, by the borders around her, according to their families.
now the cities of the branch of the children of benyamin according to their families were yerixho, beit xhoglah, emeq qeziz,
beit arabah, zemaraim, beit-al,
avvim, parah, ofrah,
khefar amoni, ofni, and geba; twelve cities with their villages.
gibeon, ramah, beerot,
mizpeh, khefirah, mozah,
reqem, irpeel, taralah,
zelah, alef, the yebusi (also called yerushalem), gibeat, and qiriat; fourteen cities with their villages. this is the inheritance of the children of benyamin according to their families.
19
the second lot came out for shimeon, even for the branch of the children of shimeon according to their families. their inheritance was in the middle of the inheritance of the children of yeahudah.
they had for their inheritance beer-sheba (or sheba), moladah,
xhazar shual, balah, ezem,
altolad, betul, xhormah,
ziqlag, beit markabot, xhazar susah,
beit lebaot, and sharuchen; thirteen cities with their villages;
ain, rimon, eter, and ashan; four cities with their villages;
and all the villages that were around these cities to baalat beer, ramah of the south. this is the inheritance of the branch of the children of shimeon according to their families.
out of the part of the children of yeahudah was the inheritance of the children of shimeon; for the portion of the children of yeahudah was too much for them. therefore the children of shimeon had inheritance in the middle of their inheritance.
the third lot came up for the children of cebulun according to their families. the border of their inheritance was to sarid.
their border went up westward, even to maralah, and reached to dabeshet. it reached to the brook that is before yoqneam.
it turned from sarid eastward towards the sunrise to the border of kislot tabor. it went out to daberat, and went up to yafia.
from there it passed along eastward to gat xhefer, to eth-qazin; and it went out at rimon which stretches to neah.
the border turned around it on the north to xhanaton; and it ended at the valley of iftaxh al;
qatat, nahalal, shimron, idalah, and beit-lexhem: twelve cities with their villages.
this is the inheritance of the children of cebulun according to their families, these cities with their villages.
the fourth lot came out for yissakhar, even for the children of yissakhar according to their families.
their border was to yecreal, khesulot, shunem,
xhafaraim, shion, anaxharat,
rabit, qishion, ebez,
remet, ein ganim, ein xhadah, and beit pazez.
the border reached to tabor, shaxhazumah, and beit shemesh. their border ended at the yordan: sixteen cities with their villages.
this is the inheritance of the branch of the children of yissakhar according to their families, the cities with their villages.
the fifth lot came out for the branch of the children of asher according to their families.
their border was xhelqat, hali, beten, akhshaf,
alamelekh, amad, mishal. it reached to karmel westward, and to shixhor-libnat.
it turned towards the sunrise to beit dagon, and reached to cebulun, and to the valley of iftaxh al northward to beit emeq and neial. it went out to kabul on the left hand,
and ebron, rexhob, xhamon, and qanah, even to great zidon.
the border turned to ramah, to the fortified city of tyre; and the border turned to xhosah. it ended at the sea by the region of akhcib;
umah also, and afeq, and rexhob: twenty-two cities with their villages.
this is the inheritance of the branch of the children of asher according to their families, these cities with their villages.
the sixth lot came out for the children of naftali, even for the children of naftali according to their families.
their border was from xhelef, from the oak in zaanannim, adami-neqeb, and yabneal, to laqum. it ended at the yordan.
the border turned westward to acnot tabor, and went out from there to xhuqoq. it reached to cebulun on the south, and reached to asher on the west, and to yeahudah at the yordan towards the sunrise.
the fortified cities were zidim, zer, xhamat, raqat, khineret,
adamah, ramah, xhazor,
qedesh, edrei, ein xhazor,
iron, migdal al, xhorem, beit anat, and beit shemesh; nineteen cities with their villages.
this is the inheritance of the branch of the children of naftali according to their families, the cities with their villages.
the seventh lot came out for the branch of the children of dan according to their families.
the border of their inheritance was zorah, eshtaol, irshemesh,
shaalabin, aiyalon, itlah,
ailon, timnah, eqron,
alteqeh, gibeton, baalat,
yehud, bene beraq, gat rimon,
me yarqon, and raqon, with the border opposite yopa.
the border of the children of dan went out beyond them; for the children of dan went up and fought against leshem, and took her, and struck her with the edge of the sword, and inherited her, and lived in her, and called leshem, dan, after the name of dan their forefather.
this is the inheritance of the branch of the children of dan according to their families, these cities with their villages.
so they finished distributing the land for inheritance by her borders. the children of yisreal gave an inheritance to yeahoshua the son of nun amongst them.
according to yeahoh-vowelconsonant's mouth, they gave him the city which he asked, even timnat-serach in the hill country of efraim; and he built the city, and lived there.
these are the inheritances, which aleacar the kohen, yeahoshua the son of nun, and the heads of the fathers' houses of the branches of the children of yisreal, distributed for inheritance by lot in shiloh before yeahoh-vowelconsonant, at the door of the tent of time. so they finished dividing the land.
20
yeahoh-vowelconsonant spoke to yeahoshua, saying,
speak to the children of yisreal, saying, ‘assign the cities of refuge, of which i spoke to you by mosheh,
that the man slayer who kills any person accidentally or unintentionally may flee there. they shall be to you for a refuge from the avenger of blood.
he shall flee to one of those cities, and shall stand at the entrance of the gate of the city, and declare his case in the ears of the elders of that city. they shall take him into the city with them, and give him a place, that he may live amongst them.
if the avenger of blood chases him, then they shall not deliver up the man slayer into his hand; because he struck his neighbour unintentionally, and didn't hate him before.
he shall dwell in that city until he stands before the congregation for judgement, until the death of the high kohen that shall be in those days. then the man slayer shall return, and come to his own city, and to his own house, to the city he fled from.'
they set apart qedesh in the galil in the hill country of naftali, shekhem in the hill country of efraim, and qiriat arba (also called xhebron) in the hill country of yeahudah.
beyond the yordan at yerixho eastward, they assigned bezer in the desert in the plain out of the branch of reuben, ramot in gilead out of the branch of gad, and golan in bashan out of the branch of manasheh.
these were the appointed cities for all the children of yisreal, and for the alien who lives amongst them, that whoever kills any person unintentionally might flee there, and not die by the hand of the avenger of blood, until he stands trial before the congregation.
21
then the heads of fathers' houses of the levis came near to aleacar the kohen, and to yeahoshua the son of nun, and to the heads of fathers' houses of the branches of the children of yisreal.
they spoke to them at shiloh in the land of kanaan, saying, yeahoh-vowelconsonant mitzva'ed through mosheh to give us cities to settle in, with their pasture lands for our livestock.
the children of yisreal gave to the levis out of their inheritance, according to the mouth of yeahoh-vowelconsonant, these cities with their pasture lands.
the lot came out for the families of the qohatis. the children of ahron the kohen, who were of the levis, had thirteen cities by lot out of the branch of yeahudah, out of the branch of the shimeonis, and out of the branch of benyamin.
the rest of the children of qohat had ten cities by lot out of the families of the branch of efraim, out of the branch of dan, and out of the half-tribe of manasheh.
the children of gershon had thirteen cities by lot out of the families of the branch of yissakhar, out of the branch of asher, out of the branch of naftali, and out of the half-tribe of manasheh in bashan.
the children of merari according to their families had twelve cities out of the branch of reuben, out of the branch of gad, and out of the branch of cebulun.
the children of yisreal gave these cities with their pasture lands by lot to the levis, as yeahoh-vowelconsonant mitzva'ed by mosheh.
they gave out of the branch of the children of yeahudah, and out of the branch of the children of shimeon, these cities which are mentioned by name:
and they were for the children of ahron, of the families of the qohatis, who were of the children of levi; for theirs was the first lot.
they gave them qiriat arba, named after the father of anaq (also called xhebron), in the hill country of yeahudah, with her pasture lands around her.
but they gave the fields of the city and her villages to kaleb the son of yefuneh for his holding.
to the children of ahron the kohen they gave xhebron with her pasture lands, the city of refuge for the man slayer, libnah with her pasture lands,
yatir with her pasture lands, eshtemoa with her pasture lands,
xholon with her pasture lands, debir with her pasture lands,
ain with her pasture lands, yutah with her pasture lands, and beit shemesh with her pasture lands: nine cities out of those two branches.
out of the branch of benyamin, gibeon with her pasture lands, geba with her pasture lands,
anatot with her pasture lands, and almon with her pasture lands: four cities.
all the cities of the children of ahron, the kohens, were thirteen cities with their pasture lands.
the families of the children of qohat, the levis, even the rest of the children of qohat, had the cities of their lot out of the branch of efraim.
they gave them shekhem with her pasture lands in the hill country of efraim, the city of refuge for the man slayer, and gecer with her pasture lands,
kibzaim with her pasture lands, and beit xhoron with her pasture lands: four cities.
out of the branch of dan, alteqe with her pasture lands, gibeton with her pasture lands,
aiyalon with her pasture lands, gat rimon with her pasture lands: four cities.
out of the half-tribe of manasheh, taanakh with her pasture lands, and gat rimon with her pasture lands: two cities.
all the cities of the families of the rest of the children of qohat were ten with their pasture lands.
they gave to the children of gershon, of the families of the levis, out of the half-tribe of manasheh golan in bashan with her pasture lands, the city of refuge for the man slayer, and be eshterah with her pasture lands: two cities.
out of the branch of yissakhar, qishion with her pasture lands, daberat with her pasture lands,
yarmut with her pasture lands, ein ganim with her pasture lands: four cities.
out of the branch of asher, mishal with her pasture lands, abdon with her pasture lands,
xhelqat with her pasture lands, and rexhob with her pasture lands: four cities.
out of the branch of naftali, qedesh in the galil with her pasture lands, the city of refuge for the man slayer, xhamot-dor with her pasture lands, and qartan with her pasture lands: three cities.
all the cities of the gershonis according to their families were thirteen cities with their pasture lands.
to the families of the children of merari, the rest of the levis, out of the branch of cebulun, yoqneam with her pasture lands, qartah with her pasture lands,
dimnah with her pasture lands, and nahalal with her pasture lands: four cities.
out of the branch of reuben, bezer with her pasture lands, yeahaz with her pasture lands,
qedemot with her pasture lands, and mefaat with her pasture lands: four cities.
out of the branch of gad, ramot in gilead with her pasture lands, the city of refuge for the man slayer, and maxhanaim with her pasture lands,
xheshbon with her pasture lands, yacer with her pasture lands: four cities in all.
all these were the cities of the children of merari according to their families, even the rest of the families of the levis. their lot was twelve cities.
all the cities of the levis amongst the holdings of the children of yisreal were forty-eight cities with their pasture lands.
each of these cities included their pasture lands around them. it was this way with all these cities.
so yeahoh-vowelconsonant gave to yisreal all the land which he swore to give to their fathers. they inherited her, and lived in her.
yeahoh-vowelconsonant gave them rest all around, according to all that he swore to their fathers. not a man of all their enemies stood before them. yeahoh-vowelconsonant delivered all their enemies into their hand.
nothing failed of any good thing which yeahoh-vowelconsonant had spoken to the house of yisreal. all came to pass.
22
then yeahoshua called the reubenis, the gadis, and the half-tribe of manasheh,
and said to them, you have kept all that mosheh the worker of yeahoh-vowelconsonant mitzva'ed you, and have listened to my voice in all that i mitzva'ed you.
you have not left your brothers these many days to this day, but have performed the duty of the mitzvah of yeahoh-vowelconsonant your theory.
now yeahoh-vowelconsonant your theory has given rest to your brothers, as he spoke to them. therefore now return and go to your tents, to the land of your holding, which mosheh the worker of yeahoh-vowelconsonant gave you beyond the yordan.
only take diligent heed to do the mitzvah and the torah which mosheh the worker of yeahoh-vowelconsonant mitzva'ed you, to love yeahoh-vowelconsonant your theory, to walk in all his ways, to keep his mitzvahs, to hold fast to him, and to work for him with all your heart and with all your self.
so yeahoshua blessed them, and sent them away; and they went to their tents.
now to the one half-tribe of manasheh mosheh had given inheritance in bashan; but yeahoshua gave to the other half amongst their brothers beyond the yordan westward. moreover when yeahoshua sent them away to their tents, he blessed them,
and spoke to them, saying, return with much wealth to your tents, with very much livestock, with silver, with gold, with bronze, with iron, and with very much clothing. divide the plunder of your enemies with your brothers.
the children of reuben and the children of gad and the half-tribe of manasheh returned, and went from the children of yisreal out of shiloh, which is in the land of kanaan, to go to the land of gilead, to the land of their holding, which they held, according to the mouth of yeahoh-vowelconsonant by mosheh.
when they came to the region near the yordan, that is in the land of kanaan, the children of reuben and the children of gad and the half-tribe of manasheh built a slaughter-place there by the yordan, a great slaughter-place to look at.
the children of yisreal heard this, behold, the children of reuben and the children of gad and the half-tribe of manasheh have built a slaughter-place along the border of the land of kanaan, in the region around the yordan, on the side that belongs to the children of yisreal.
when the children of yisreal heard of it, the whole congregation of the children of yisreal gathered themselves together at shiloh, to go up against them to war.
the children of yisreal sent to the children of reuben, and to the children of gad, and to the half-tribe of manasheh, into the land of gilead, pinxhas the son of aleacar the kohen.
with him were ten princes, one prince of a fathers' house for each of the branches of yisreal; and they were each head of their fathers' houses amongst the thousands of yisreal.
they came to the children of reuben, and to the children of gad, and to the half-tribe of manasheh, to the land of gilead, and they spoke with them, saying,
the whole congregation of yeahoh-vowelconsonant says, ‘what above is this that you have aboved in the theory of yisreal, to turn away today from following yeahoh-vowelconsonant, in that you have built yourselves a slaughter-place, to rebel today against yeahoh-vowelconsonant?
is the distortion of peor too little for us, from which we have not cleansed ourselves to this day, although there came a plague on the congregation of yeahoh-vowelconsonant,
that you must turn away today from following yeahoh-vowelconsonant? it will be, since you rebel today against yeahoh-vowelconsonant, that tomorrow he will be angry with the whole congregation of yisreal.
however, if the land of your holding is unclean, then pass over to the land of the holding of yeahoh-vowelconsonant, in which yeahoh-vowelconsonant's dwelling dwells, and take holding amongst us; but don't rebel against yeahoh-vowelconsonant, nor rebel against us, in building a slaughter-place other than yeahoh-vowelconsonant our theory's slaughter-place.
didn't akhan the son of ceraxh above an above in the netted, and wrath fell on all the congregation of yisreal? that man didn't perish alone in his distortion.'
then the children of reuben and the children of gad and the half-tribe of manasheh answered, and spoke to the heads of the thousands of yisreal,
the towards one, theory, yeahoh-vowelconsonant, the towards one, theory, yeahoh-vowelconsonant, he knows; and yisreal shall know: if it was in rebellion, or if in above against yeahoh-vowelconsonant (don't save us today),
that we have built us a slaughter-place to turn away from following yeahoh-vowelconsonant; or if to up onup or rester, or if to do slaughters of completers, let yeahoh-vowelconsonant himself require it.
if we have not out of concern done this, and for a reason, saying, ‘in time to come your children might speak to our children, saying, what have you to do with yeahoh-vowelconsonant, the theory of yisreal?
for yeahoh-vowelconsonant has made the yordan a border between us and you, you children of reuben and children of gad. you have no portion in yeahoh-vowelconsonant.' so your children might make our children cease from respecting yeahoh-vowelconsonant.
therefore we said, ‘let's now prepare to build ourselves a slaughter-place, not for onup, nor for slaughter;
but it will be a witness between us and you, and between our generations after us, that we may work the work of yeahoh-vowelconsonant before him with our onups, with our slaughters, and with our completers;' that your children may not tell our children in time to come, ‘you have no portion in yeahoh-vowelconsonant.'
therefore we said, ‘it shall be, when they tell us or our generations this in time to come, that we shall say, behold the pattern of yeahoh-vowelconsonant's slaughter-place, which our fathers made, not for onup, nor for slaughter; but it is a witness between us and you.'
far be it from us that we should rebel against yeahoh-vowelconsonant, and turn away today from following yeahoh-vowelconsonant, to build a slaughter-place for onup, for rester, or for slaughter, besides yeahoh-vowelconsonant our theory's slaughter-place that is before his dwelling.
when pinxhas the kohen, and the princes of the congregation, even the heads of the thousands of yisreal that were with him, heard the words that the children of reuben and the children of gad and the children of manasheh spoke, it pleased them well.
pinxhas the son of aleacar the kohen said to the children of reuben, to the children of gad, and to the children of manasheh, today we know that yeahoh-vowelconsonant is amongst us, because you have not aboved this above against yeahoh-vowelconsonant. now you have delivered the children of yisreal out of yeahoh-vowelconsonant's hand.
pinxhas the son of aleacar the kohen, and the princes, returned from the children of reuben, and from the children of gad, out of the land of gilead, to the land of kanaan, to the children of yisreal, and returned them word.
the thing pleased the children of yisreal; and the children of yisreal blessed theory, and spoke no more of going up against them to war, to destroy the land in which the children of reuben and the children of gad lived.
the children of reuben and the children of gad named the slaughter-place a witness between us that yeahoh-vowelconsonant is theory.
23
after many days, when yeahoh-vowelconsonant had given rest to yisreal from their enemies all around, and yeahoshua was old and well advanced in years,
yeahoshua called for all yisreal, for their elders and for their heads, and for their judges and for their officers, and said to them, i am old and well advanced in years.
you have seen all that yeahoh-vowelconsonant your theory has done to all these nations because of you; for it is yeahoh-vowelconsonant your theory who has fought for you.
behold, i have allotted to you these nations that remain, to be an inheritance for your branches, from the yordan, with all the nations that i have cut off, even to the great sea towards the going down of the sun.
yeahoh-vowelconsonant your theory will thrust them out from before you, and drive them from out of your sight. you shall inherit their land, as yeahoh-vowelconsonant your theory spoke to you.
therefore be very courageous to keep and to do all that is written in the book of the torah of mosheh, that you not turn away from it to the right hand or to the left;
that you not come amongst these nations, these that remain amongst you; neither make mention of the name of their theories, nor make swear by them, neither work for them, nor bow down yourselves to them;
but hold fast to yeahoh-vowelconsonant your theory, as you have done to this day.
for yeahoh-vowelconsonant has driven great and strong nations out from before you. but as for you, no man has stood before you to this day.
one man of you shall chase a thousand; for it is yeahoh-vowelconsonant your theory who fights for you, as he spoke to you.
take good heed therefore to yourselves, that you love yeahoh-vowelconsonant your theory.
but if you do at all go back, and hold fast to the remnant of these nations, even these who remain amongst you, and make marriages with them, and come to them, and they to you;
know for a certainty that yeahoh-vowelconsonant your theory will no longer drive these nations from out of your sight; but they shall be a snare and a trap to you, a scourge in your sides, and thorns in your eyes, until you perish from off this good land which yeahoh-vowelconsonant your theory has given you.
behold, today i am going the way of all the land. you know in all your hearts and in all your selves that not one thing has failed of all the good things which yeahoh-vowelconsonant your theory spoke concerning you. all have happened to you. not one thing has failed of it.
it shall happen that as all the good things have come on you of which yeahoh-vowelconsonant your theory spoke to you, so yeahoh-vowelconsonant will let come on you all the fracture things, until he has destroyed you from off this good land which yeahoh-vowelconsonant your theory has given you,
when you disobey the covenant of yeahoh-vowelconsonant your theory, which he mitzva'ed you, and go and work for other theories, and bow down yourselves to them. then yeahoh-vowelconsonant's anger will be kindled against you, and you will be lost quickly from off the good land which he has given to you.
24
yeahoshua gathered all the branches of yisreal to shekhem, and called for the elders of yisreal, for their heads, for their judges, and for their officers; and they presented themselves before theory.
yeahoshua said to all the people, yeahoh-vowelconsonant, the theory of yisreal, says, ‘your fathers lived of old time beyond the river, even teraxh, the father of abraham, and the father of naxhor. they worked for other theories.
i took your father abraham from beyond the river, and walked him throughout all the land of kanaan, and let his seed become many, and gave him yizxhaq.
i gave to yizxhaq yaqob and esau: and i gave to esau mount seir, to inherit it. yaqob and his children went down into egypt.
‘i sent mosheh and ahron, and i plagued egypt, according to that which i did amongst them: and afterward i let you emerge.
i let your fathers emerge from egypt: and you came to the sea. the egyptians chased your fathers with chariots and with horsemen to the red sea.
when they cried out to yeahoh-vowelconsonant, he put darkness between you and the egyptians, and returned the sea on them, and covered them; and your eyes saw what i did in egypt. you lived in the desert many days.
‘i let you come into the land of the amoris, that lived beyond the yordan. they fought with you, and i gave them into your hand. you inherited their land, and i destroyed them from before you.
then balaq the son of zippor, king of moab, arose and fought against yisreal. he sent and called balaam the son of beor to curse you,
but i would not listen to balaam; therefore he blessed you still. so i delivered you out of his hand.
‘you went over the yordan, and came to yerixho. the men of yerixho fought against you, the amori, the perici, the kanaani, the xhiti, the girgashi, the xhivi, and the yebusi; and i delivered them into your hand.
i sent the hornet before you, which drove them out from before you, even the two kings of the amoris; not with your sword, nor with your bow.
i gave you a land on which you had not laboured, and cities which you didn't build, and you live in them. you eat of vineyards and olive groves which you didn't plant.'
now therefore respect yeahoh-vowelconsonant, and work for him in sincerity and in truth. put away the theories which your fathers worked for beyond the river, in egypt; and work for yeahoh-vowelconsonant.
if it seems fracture to you to work for yeahoh-vowelconsonant, choose today for whom you will work; whether the theories which your fathers worked for that were beyond the river, or the theories of the amoris, in whose land you dwell; but as for me and my house, we will work for yeahoh-vowelconsonant.
the people answered, far be it from us that we should forsake yeahoh-vowelconsonant, to work for other theories;
for it is yeahoh-vowelconsonant our theory who let us and our fathers up from the land of egypt, from the house of works, and who did those great signs in our sight, and preserved us in all the way in which we went, and amongst all the peoples through the middle of whom we passed.
yeahoh-vowelconsonant drove out from before us all the peoples, even the amoris who lived in the land. therefore we also will work for yeahoh-vowelconsonant; for he is our theory.
yeahoshua said to the people, you can't work for yeahoh-vowelconsonant, for he is a dedicated theory. he is a jealous theory. he will not forgive your missteps nor your misses.
if you forsake yeahoh-vowelconsonant, and work for foreign theories, then he will turn and do you fracture, and consume you, after he has done you good.
the people said to yeahoshua, no, but we will work for yeahoh-vowelconsonant.
yeahoshua said to the people, you are witnesses against yourselves that you have chosen yeahoh-vowelconsonant yourselves, to work for him. they said, we are witnesses.
now therefore put away the foreign theories which are amongst you, and incline your heart to yeahoh-vowelconsonant, the theory of yisreal.
the people said to yeahoshua, we will work for yeahoh-vowelconsonant our theory, and we will listen to his voice.
so yeahoshua made a covenant with the people that day, and made for them a statute and an ordinance in shekhem.
yeahoshua wrote these words in the book of the torah of theory; and he took a great stone, and set it up there under the oak that was by the dedicated of yeahoh-vowelconsonant.
yeahoshua said to all the people, behold, this stone shall be a witness against us, for it has heard all yeahoh-vowelconsonant's words which he spoke to us. it shall be therefore a witness against you, lest you deny your theory.
so yeahoshua sent the people away, each to his own inheritance.
after these things, yeahoshua the son of nun, the worker of yeahoh-vowelconsonant, died, being one hundred and ten years old.
they buried him in the border of his inheritance in timnat-serach, which is in the hill country of efraim, on the north of the mountain of gaash.
yisreal worked for yeahoh-vowelconsonant all the days of yeahoshua, and all the days of the elders who outlived yeahoshua, and had known all the work of yeahoh-vowelconsonant, that he had worked for yisreal.
they buried the bones of yosef, which the children of yisreal let up from egypt, in shekhem, in the parcel of ground which yaqob bought from the sons of xhamor the father of shekhem for a hundred pieces of silver. they became the inheritance of the children of yosef.
aleacar the son of ahron died. they buried him in the hill of pinxhas his son, which was given him in the hill country of efraim.
judges
1
after the death of yeahoshua, the children of yisreal asked of yeahoh-vowelconsonant, saying, who should go up for us first against the kanaanis, to fight against them?
yeahoh-vowelconsonant said, yeahudah shall go up. behold, i have delivered the land into his hand.
yeahudah said to shimeon his brother, come up with me into my lot, that we may fight against the kanaanis; and i likewise will go with you into your lot. so shimeon went with him.
yeahudah went up, and yeahoh-vowelconsonant delivered the kanaanis and the pericis into their hand. they struck ten thousand men in beceq.
they found adoni-beceq in beceq, and they fought against him. they struck the kanaanis and the pericis.
but adoni-beceq fled. they chased after him, caught him, and cut off his thumbs and his big toes.
adoni-beceq said, seventy kings, having their thumbs and their big toes cut off, scavenged under my table. as i have done, so theory has done to me. they let him come to yerushalem, and he died there.
the children of yeahudah fought against yerushalem, took her, struck her with the edge of the sword, and set the city on fire.
after that, the children of yeahudah went down to fight against the kanaanis who lived in the hill country, and in the south, and in the lowland.
yeahudah went against the kanaanis who lived in xhebron. (the name of xhebron before that was qiriat arba.) they struck sheshai, axhiman, and talmai.
from there he went against the inhabitants of debir. (the name of debir before that was qiriat sefer.)
kaleb said, i will give akhsah my daughter as wife to the man who strikes qiriat sefer, and takes her.
otnial the son of qenac, kaleb's younger brother, took her, so he gave him akhsah his daughter as his wife.
when she came, she got him to ask her father for a field. she got off her donkey; and kaleb said to her, what would you like?
she said to him, give me a blessing; because you have set me in the land of the south, give me also springs of water. then kaleb gave her the upper springs and the lower springs.
the children of the qeni, mosheh's brother-in-law, went up out of the city of palm trees with the children of yeahudah into the desert of yeahudah, which is in the south of arad; and they went and lived with the people.
yeahudah went with shimeon his brother, and they struck the kanaanis who inhabited zefat, and netted her. the name of the city was called xhormah.
also yeahudah took gaca with her border, and ashqelon with her border, and eqron with her border.
yeahoh-vowelconsonant was with yeahudah, and drove out the inhabitants of the hill country; for he could not drive out the inhabitants of the valley, because they had chariots of iron.
they gave xhebron to kaleb, as mosheh had said, and he drove the three sons of anaq out of there.
the children of benyamin didn't drive out the yebusis who inhabited yerushalem, but the yebusis dwell with the children of benyamin in yerushalem to this day.
the house of yosef also went up against beit-al, and yeahoh-vowelconsonant was with them.
the house of yosef sent to spy out beit-al. (the name of the city before that was luc.)
the watchers saw a man come out of the city, and they said to him, please show us the entrance into the city, and we will deal kindly with you.
he showed them the entrance into the city, and they struck the city with the edge of the sword; but they let the man and all his family go.
the man went into the land of the xhitis, built a city, and called her name luc, which is her name to this day.
manasheh didn't drive out the inhabitants of beit shean and her towns, nor taanakh and her towns, nor the inhabitants of dor and her towns, nor the inhabitants of ibleam and her towns, nor the inhabitants of megido and her towns; but the kanaanis would settle in that land.
when yisreal had grown strong, they put the kanaanis to forced labour, and didn't utterly disherit them.
efraim didn't drive out the kanaanis who lived in gecer, but the kanaanis lived in gecer amongst them.
cebulun didn't drive out the inhabitants of qitron, nor the inhabitants of nahalol; but the kanaanis lived amongst them, and became subject to forced labour.
asher didn't drive out the inhabitants of ako, nor the inhabitants of zidon, nor of ahlab, nor of akhcib, nor of xhelbah, nor of afiq, nor of rexhob;
but the asheris lived amongst the kanaanis, the inhabitants of the land, for they didn't drive them out.
naftali didn't drive out the inhabitants of beit shemesh, nor the inhabitants of beit anat; but he lived amongst the kanaanis, the inhabitants of the land. nevertheless the inhabitants of beit shemesh and of beit anat became subject to forced labour.
the amoris forced the children of dan into the hill country, for they would not allow them to come down to the valley;
but the amoris would settle in mount xheres, in aiyalon, and in shaalbim. yet the hand of the house of yosef prevailed, so that they became subject to forced labour.
the border of the amoris was from the ascent of aqrabim, from the rock, and upward.
2
yeahoh-vowelconsonant's messenger upped from gilgal to boxhim. he said, i upped you from egypt, and have let you come to the land which i swore to give your fathers. i said, ‘i will never break my covenant with you.
you shall make no covenant with the inhabitants of this land. you shall break down their slaughter-places.' but you have not listened to my voice. why have you done this?
therefore i also said, ‘i will not drive them out from before you; but they shall be in your sides, and their theories will be a snare to you.'
when yeahoh-vowelconsonant's messenger spoke these words to all the children of yisreal, the people lifted up their voice and wept.
they called the name of that place boxhim, and they slaughtered there to yeahoh-vowelconsonant.
now when yeahoshua had sent the people away, the children of yisreal each went to his inheritance to inherit the land.
the people worked for yeahoh-vowelconsonant all the days of yeahoshua, and all the days of the elders who outlived yeahoshua, who had seen all the great doing of yeahoh-vowelconsonant that he had done for yisreal.
yeahoshua the son of nun, the worker of yeahoh-vowelconsonant, died, being one hundred and ten years old.
they buried him in the border of his inheritance in timnat xheres, in the hill country of efraim, on the north of the mountain of gaash.
after all that generation were gathered to their fathers, another generation arose after them who didn't know yeahoh-vowelconsonant, nor the work which he had done for yisreal.
the children of yisreal did that which was fracture in yeahoh-vowelconsonant's sight, and worked for the posses-lords.
they abandoned yeahoh-vowelconsonant, the theory of their fathers, who let them emerge from the land of egypt, and followed other theories, of the theories of the peoples who were around them, and bowed themselves down to them; and they provoked yeahoh-vowelconsonant to anger.
they abandoned yeahoh-vowelconsonant, and worked for possess-lord and the ashtarot.
yeahoh-vowelconsonant's anger burnt against yisreal, and he delivered them into the hands of raiders who plundered them. he sold them into the hands of their enemies all around, so that they could no longer stand before their enemies.
wherever they went out, yeahoh-vowelconsonant's hand was against them for fracture, as yeahoh-vowelconsonant had spoken, and as yeahoh-vowelconsonant had sworn to them; and they were very distressed.
yeahoh-vowelconsonant raised up judges, who saved them out of the hand of those who plundered them.
yet they didn't listen to their judges; for they were promiscuous with other theories, and bowed themselves down to them. they quickly turned away from the way in which their fathers walked, obeying yeahoh-vowelconsonant's mitzvahs. they didn't do so.
when yeahoh-vowelconsonant raised up judges for them, then yeahoh-vowelconsonant was with the judge, and saved them out of the hand of their enemies all the days of the judge; for it grieved yeahoh-vowelconsonant because of their groaning by reason of those who oppressed them and troubled them.
but when the judge was dead, they turned back, and dealt more corruptly than their fathers in following other theories to work for them and to bow down to them. they didn't cease what they were doing, or give up their stubborn ways.
yeahoh-vowelconsonant's anger burnt against yisreal; and he said, because this nation transgressed my covenant which i mitzva'ed their fathers, and has not listened to my voice,
i also will no longer drive out any of the nations that yeahoshua left when he died from before them;
that by them i may test yisreal, to see if they will keep yeahoh-vowelconsonant's way to walk therein, as their fathers kept it, or not.
so yeahoh-vowelconsonant left those nations, without driving them out hastily. he didn't deliver them into yeahoshua's hand.
3
now these are the nations which yeahoh-vowelconsonant left, to test yisreal by them, even as many as had not known all the wars of kanaan;
only that the generations of the children of yisreal might know, to teach them war, at least those who knew nothing of it before:
the five misters of the philistines, all the kanaanis, the zidonians, and the xhivis who lived on mount lebanon, from mount baal xhermon to the entrance of xhamat.
they were left to test yisreal by them, to know whether they would listen to yeahoh-vowelconsonant's mitzvahs, which he mitzva'ed their fathers by mosheh.
the children of yisreal lived amongst the kanaanis, the xhitis, the amoris, the pericis, the xhivis, and the yebusis.
they took their daughters to be their wives, and gave their own daughters to their sons and worked for their theories.
the children of yisreal did that which was fracture in yeahoh-vowelconsonant's sight, and forgot yeahoh-vowelconsonant their theory, and worked for the posses-lords and the asherot.
therefore yeahoh-vowelconsonant's anger burnt against yisreal, and he sold them into the hand of kushan rishataim king of mesopotamia; and the children of yisreal worked for kushan rishataim eight years.
when the children of yisreal cried to yeahoh-vowelconsonant, yeahoh-vowelconsonant raised up a saver to the children of yisreal, who saved them, even otnial the son of qenac, kaleb's younger brother.
yeahoh-vowelconsonant's breathwind came on him, and he judged yisreal; and he went out to war, and yeahoh-vowelconsonant delivered kushan rishataim king of mesopotamia into his hand. his hand prevailed against kushan rishataim.
the land had rest forty years, then otnial the son of qenac died.
the children of yisreal again did that which was fracture in yeahoh-vowelconsonant's sight, and yeahoh-vowelconsonant strengthened eglon the king of moab against yisreal, because they had done that which was fracture in yeahoh-vowelconsonant's sight.
he gathered the children of amon and amaleq to himself; and he went and struck yisreal, and they inherited the city of palm trees.
the children of yisreal worked for eglon the king of moab eighteen years.
but when the children of yisreal cried to yeahoh-vowelconsonant, yeahoh-vowelconsonant raised up a saver for them: ehud the son of gera, the benyamini, a left-handed man. the children of yisreal sent rester by him to eglon the king of moab.
ehud made himself a sword which had two edges, a cubit in length; and he wore it under his clothing on his right thigh.
he neared-in the rester to eglon king of moab. now eglon was a very fat man.
when ehud had finished nearing-in the rester, he sent away the people who carried the rester.
but he himself turned back from the sculptures that were by gilgal, and said, i have a secret message for you, o king. the king said, keep silence. all who stood by him left him.
ehud came to him; and he was sitting by himself alone in the cool upper room. ehud said, i have a message from theory to you. he arose out of his seat.
ehud put out his left hand, and took the sword from his right thigh, and thrust it into his body.
the handle also went in after the blade; and the fat closed on the blade, for he didn't draw the sword out of his body; and it came out behind.
then ehud went out onto the porch, and shut the doors of the upper room on him, and locked them.
after he had gone, his workers came and saw that the doors of the upper room were locked. they said, surely he is covering his feet in the upper room.
they waited until they were ashamed; and behold, he didn't open the doors of the upper room. therefore they took the key and opened them, and behold, their mister had fallen down dead on the floor.
ehud escaped while they waited, passed beyond the sculptures, and escaped to seirah.
when he had come, he blew a trumpet in the hill country of efraim; and the children of yisreal went down with him from the hill country, and he led them.
he said to them, chase after me; for yeahoh-vowelconsonant has given your enemies the moabis into your hand. they followed him, and took the fords of the yordan against the moabis, and didn't allow any man to pass over.
they struck at that time about ten thousand men of moab, every strong man and every man of valour. no man escaped.
so moab was subdued that day under the hand of yisreal. then the land had rest eighty years.
after him was shamgar the son of anat, who struck six hundred men of the philistines with an ox goad. he also saved yisreal.
4
the children of yisreal again did that which was fracture in yeahoh-vowelconsonant's sight, when ehud was dead.
yeahoh-vowelconsonant sold them into the hand of yabin king of kanaan, who reigned in xhazor; the captain of whose troop was sisera, who lived in xharoshet of the nations.
the children of yisreal cried to yeahoh-vowelconsonant, for he had nine hundred chariots of iron; and he mightily oppressed the children of yisreal for twenty years.
now deborah, a bringeress, the wife of lapidot, judged yisreal at that time.
she settled under deborah's palm tree between ramah and beit-al in the hill country of efraim; and the children of yisreal came up to her for judgement.
she sent and called baraq the son of abinoam out of qedesh naftali, and said to him, hasn't yeahoh-vowelconsonant, the theory of yisreal, mitzva'ed, ‘go and draw to mount tabor, and take with you ten thousand men of the children of naftali and of the children of cebulun?
i will draw to you, to the river qishon, sisera, the captain of yabin's troop, with his chariots and his multitude; and i will deliver him into your hand.'
baraq said to her, if you will go with me, then i will go; but if you will not go with me, i will not go.
she said, i will surely go with you. nevertheless, the journey that you take won't be for your honour; for yeahoh-vowelconsonant will sell sisera into a woman's hand. deborah arose, and went with baraq to qedesh.
baraq called cebulun and naftali together to qedesh. ten thousand men followed him; and deborah went up with him.
now xheber the qeni had separated himself from the qenis, even from the children of xhobab, mosheh's brother-in-law, and had pitched his tent as far as the oak in zaanannim, which is by qedesh.
they told sisera that baraq the son of abinoam had gone up to mount tabor.
sisera gathered together all his chariots, even nine hundred chariots of iron, and all the people who were with him, from xharoshet of the nations, to the river qishon.
deborah said to baraq, go; for this is the day in which yeahoh-vowelconsonant has delivered sisera into your hand. hasn't yeahoh-vowelconsonant gone out before you? so baraq went down from mount tabor, and ten thousand men after him.
yeahoh-vowelconsonant confused sisera, all his chariots, and all his camp, with the edge of the sword before baraq. sisera abandoned his chariot and fled away on his feet.
but baraq chased the chariots and the camp to xharoshet of the nations; and all the camp of sisera fell by the edge of the sword. there was not a man left.
however sisera fled away on his feet to the tent of yael the wife of xheber the qeni; for there was peace between yabin the king of xhazor and the house of xheber the qeni.
yael went out to meet sisera, and said to him, turn in, my mister, turn in to me; don't be afraid. he came in to her into the tent, and she covered him with a rug.
he said to her, please give me a little water to drink; for i am thirsty. she opened a container of milk, and gave him a drink, and covered him.
he said to her, stand in the door of the tent, and if any man comes and enquires of you, and says, ‘is there any man here?' you shall say, ‘no.'
then yael, xheber's wife, took a tent peg, and took a hammer in her hand, and went softly to him, and struck the pin into his temples, and it pierced through into the ground, for he was in a deep sleep; so he fainted and died.
behold, as baraq chased sisera, yael came out to meet him, and said to him, come, and i will show you the man whom you seek. he came to her; and behold, sisera lay dead, and the tent peg was in his temples.
so theory subdued yabin the king of kanaan before the children of yisreal on that day.
the hand of the children of yisreal prevailed more and more against yabin the king of kanaan, until they had destroyed yabin king of kanaan.
5
then deborah and baraq the son of abinoam sang on that day, saying,
because the leaders took the lead in yisreal, because the people contributed themselves willingly, be blessed, yeahoh-vowelconsonant.
hear, you kings. give ear, you princes. i, even i, will sing to yeahoh-vowelconsonant. i will sing praise to yeahoh-vowelconsonant, the theory of yisreal.
yeahoh-vowelconsonant, when you went out of seir, when you marched out of the field of adom, the land trembled, the namespaces also dropped. yes, the clouds dropped water.
the mountains quaked at yeahoh-vowelconsonant's presence, even sinai at the presence of yeahoh-vowelconsonant, the theory of yisreal.
in the days of shamgar the son of anat, in the days of yael, the highways were unoccupied. the travellers walked through byways.
the rulers ceased in yisreal. they ceased until i, deborah, arose; until i arose a mother in yisreal.
they chose new theories. then war was in the gates. was there a shield or spear seen amongst forty thousand in yisreal?
my heart is towards the governors of yisreal, who contributed themselves willingly amongst the people. bless yeahoh-vowelconsonant.
speak, you who ride on white donkeys, you who sit on rich carpets, and you who walk by the way.
far from the noise of archers, in the places of drawing water, there they will rehearse yeahoh-vowelconsonant's right acts, the right acts of his rule in yisreal. then yeahoh-vowelconsonant's people went down to the gates.
‘awake, awake, deborah. awake, awake, utter a song. arise, baraq, and take captive your captives, you son of abinoam.'
then a remnant of the nobles and the people came down. yeahoh-vowelconsonant came down for me against the heroes.
those whose root is in amaleq came out of efraim, after you, benyamin, amongst your peoples. governors come down out of makhir. those who handle the marshal's staff came out of cebulun.
the princes of yissakhar were with deborah. as was yissakhar, so was baraq. they rushed into the valley at his feet. by the watercourses of reuben, there were great resolves of heart.
why did you sit amongst the sheepfolds? to hear the whistling for the flocks? at the watercourses of reuben, there were great searchings of heart.
gilead lived beyond the yordan. why did dan remain in ships? asher sat still at the haven of the sea, and lived by his creeks.
cebulun was a people that jeopardised their lives to the death; naftali also, on the high places of the field.
the kings came and fought, then the kings of kanaan fought at taanakh by the waters of megido. they took no plunder of silver.
from the namespaces the stars fought. from their courses, they fought against sisera.
the river qishon swept them away, that ancient river, the river qishon. my self, march on with strength.
then the horse hoofs stamped because of the prancing, the prancing of their strong ones.
‘curse meroc,' said yeahoh-vowelconsonant's messenger. ‘curse bitterly her inhabitants, because they didn't come to help yeahoh-vowelconsonant, to help yeahoh-vowelconsonant against the heroes.'
yael shall be blessed above women, the wife of xheber the qeni; blessed shall she be above women in the tent.
he asked for water. she gave him milk. she brought him butter in a misterly dish.
she put her hand to the tent peg, and her right hand to the workmen's hammer. with the hammer she struck sisera. she struck through his head. yes, she pierced and struck through his temples.
at her feet he bowed, he fell, he lay. at her feet he bowed, he fell. where he bowed, there he fell down dead.
through the window she looked out, and cried: sisera's mother looked through the lattice. ‘why is his chariot so long in coming? why do the wheels of his chariots wait?'
her wise ladies answered her, yes, she returned answer to herself,
‘have they not found, have they not divided the plunder? a womb, two wombs to every man; to sisera a plunder of dyed garments, a plunder of dyed garments embroidered, of dyed garments embroidered on both sides, on the necks of the plunder?'
so let all your enemies be lost, yeahoh-vowelconsonant, but let those who love him be as the sun when it rises in its strength. then the land had rest forty years.
6
the children of yisreal did that which was fracture in yeahoh-vowelconsonant's sight, so yeahoh-vowelconsonant delivered them into the hand of midian seven years.
the hand of midian prevailed against yisreal; and because of midian the children of yisreal made themselves the dens which are in the mountains, the caves, and the strongholds.
so it was, when yisreal had sown, that the midianis, the amaleqis, and the children of the east came up against them.
they encamped against them, and destroyed the increase of the land, until you come to gaca. they left no sustenance in yisreal, and no sheep, ox, or donkey.
for they came up with their livestock and their tents. they came in as locusts for multitude. both they and their camels were without number; and they came into the land to destroy her.
yisreal was brought very low because of midian; and the children of yisreal cried to yeahoh-vowelconsonant.
when the children of yisreal cried to yeahoh-vowelconsonant because of midian,
yeahoh-vowelconsonant sent a bringer to the children of yisreal; and he said to them, yeahoh-vowelconsonant, the theory of yisreal, says, ‘i let you up from egypt, and let you emerge from the house of works.
i delivered you out of the hand of the egyptians and out of the hand of all who oppressed you, and drove them out from before you, and gave you their land.
i said to you, i am yeahoh-vowelconsonant your theory. you shall not respect the theories of the amoris, in whose land you dwell. but you have not listened to my voice.'
yeahoh-vowelconsonant's messenger came and sat under the oak which was in ofrah, that belonged to yoash the abi-ecri. his son gideon was beating out wheat in the wine press, to hide it from the midianis.
yeahoh-vowelconsonant's messenger appeared to him, and said to him, yeahoh-vowelconsonant is with you, you heroes of valour.
gideon said to him, oh, my mister, if yeahoh-vowelconsonant is with us, why then has all this happened to us? where are all his wondrous works which our fathers told us of, saying, ‘didn't yeahoh-vowelconsonant bring us up from egypt?' but now yeahoh-vowelconsonant has cast us off, and delivered us into the hand of midian.
yeahoh-vowelconsonant looked at him, and said, go in this your might, and save yisreal from the hand of midian. haven't i sent you?
he said to him, o my mister, how shall i save yisreal? behold, my family is the poorest in manasheh, and i am the least in my father's house.
yeahoh-vowelconsonant said to him, surely i will be with you, and you shall strike the midianis as one man.
he said to him, if now i have found favour in your sight, then show me a sign that it is you who talk with me.
please don't go away until i come to you, and bring out my rester, and lay it before you. he said, i will wait until you come back.
gideon went in and prepared a young goat and unleavened cakes of an efah of meal. he put the meat in a basket and he put the broth in a pot, and let it emerge to him under the oak, and presented it.
the messenger of theory said to him, take the meat and the unleavened cakes, and lay them on this rock, and pour out the broth. he did so.
then yeahoh-vowelconsonant's messenger stretched out the end of the staff that was in his hand, and touched the meat and the unleavened cakes; and fire went up out of the rock and consumed the meat and the unleavened cakes. then yeahoh-vowelconsonant's messenger went out of his sight.
gideon saw that he was yeahoh-vowelconsonant's messenger; and gideon said, alas, my mister yeahoh-vowelconsonant. because i have seen yeahoh-vowelconsonant's messenger face to face.
yeahoh-vowelconsonant said to him, peace be to you. don't be afraid. you shall not die.
then gideon built a slaughter-place there to yeahoh-vowelconsonant, and called it yeahoh-vowelconsonant is peace. to this day it is still in ofrah of the abi-ecris.
that same night, yeahoh-vowelconsonant said to him, take your father's bull, even the second bull seven years old, and throw down the slaughter-place of possess-lord that your father has, and cut down the asherah that is by it.
then build a slaughter-place to yeahoh-vowelconsonant your theory on the top of this stronghold, in an orderly way, and take the second bull, and up an onup with the wood of the asherah which you shall cut down.
then gideon took ten men of his workers, and did as yeahoh-vowelconsonant had spoken to him. because he respected his father's household and the men of the city, he could not do it by day, but he did it by night.
when the men of the city arose early in the morning, behold, the slaughter-place of possess-lord was broken down, and the asherah was cut down that was by it, and the second bull was upped on the slaughter-place that was built.
they said to one another, who has done this thing? when they enquired and asked, they said, gideon the son of yoash has done this thing.
then the men of the city said to yoash, bring out your son, that he may die, because he has broken down the slaughter-place of possess-lord, and because he has cut down the asherah that was by it.
yoash said to all who stood against him, will you contend for possess-lord? or will you save him? he who will contend for him, let him be put to death by morning. if he is a theory, let him contend for himself, because someone has broken down his slaughter-place.
therefore on that day he named him yerub-baal, saying, let possess-lord contend against him, because he has broken down his slaughter-place.
then all the midianis and the amaleqis and the children of the east assembled themselves together; and they passed over, and encamped in the valley of yecreal.
but yeahoh-vowelconsonant's breathwind came on gideon, and he blew a trumpet; and abiecer was gathered together to follow him.
he sent messengers throughout all manasheh, and they also were gathered together to follow him. he sent messengers to asher, to cebulun, and to naftali; and they came up to meet them.
gideon said to theory, if you will save yisreal by my hand, as you have spoken,
behold, i will put a fleece of wool on the threshing floor. if there is dew on the fleece only, and it is dry on all the ground, then i'll know that you will save yisreal by my hand, as you have spoken.
it was so; for he rose up early on the next day, and pressed the fleece together, and wrung the dew out of the fleece, a bowl full of water.
gideon said to theory, don't let your anger be kindled against me, and i will speak but this once. please let me make a trial just this once with the fleece. let it now be dry only on the fleece, and on all the ground let there be dew.
theory did so that night; for it was dry on the fleece only, and there was dew on all the ground.
7
then yerubbaal, who is gideon, and all the people who were with him, rose up early and encamped beside the spring of xharod. midian's camp was on the north side of them, by the hill of moreh, in the valley.
yeahoh-vowelconsonant said to gideon, the people who are with you are too many for me to give the midianis into their hand, lest yisreal brag against me, saying, ‘my own hand has saved me.'
now therefore proclaim in the ears of the people, saying, ‘whoever is respecting and trembling, let him return and depart from mount gilead.' so twenty-two thousand of the people returned, and ten thousand remained.
yeahoh-vowelconsonant said to gideon, there are still too many people. bring them down to the water, and i will test them for you there. it shall be, that those whom i tell you, ‘this shall go with you,' shall go with you; and whoever i tell you, ‘this shall not go with you,' shall not go.
so he brought down the people to the water; and yeahoh-vowelconsonant said to gideon, everyone who laps of the water with his tongue, like a dog laps, you shall set him by himself; likewise everyone who bows down on his knees to drink.
the number of those who lapped, putting their hand to their mouth, was three hundred men; but all the rest of the people bowed down on their knees to drink water.
yeahoh-vowelconsonant said to gideon, i will save you by the three hundred men who lapped, and deliver the midianis into your hand. let all the other people go, each to his own place.
so the people took food in their hand, and their trumpets; and he sent all the rest of the men of yisreal to their own tents, but retained the three hundred men; and the camp of midian was beneath him in the valley.
that same night, yeahoh-vowelconsonant said to him, arise, go down into the camp, for i have delivered it into your hand.
but if you are afraid to go down, go with purah your servant down to the camp.
you will hear what they say; and afterward your hands will be strengthened to go down into the camp. then went he down with purah his servant to the outermost part of the armed men who were in the camp.
the midianis and the amaleqis and all the children of the east lay along in the valley like locusts for multitude; and their camels were without number, as the sand which is on the seashore for multitude.
when gideon had come, behold, there was a man telling a dream to his fellow. he said, behold, i dreamt a dream; and behold, a cake of barley bread tumbled into the camp of midian, came to the tent, and struck it so that it fell, and turned it upside down, so that the tent lay flat.
his fellow answered, this is nothing other than the sword of gideon the son of yoash, a man of yisreal. theory has delivered midian into his hand, with all the camp.
it was so, when gideon heard the telling of the dream and its interpretation, that he sank down. then he returned into the camp of yisreal and said, arise, for yeahoh-vowelconsonant has delivered the camp of midian into your hand.
he divided the three hundred men into three heads, and he put into the hands of all of them trumpets and empty pitchers, with torches within the pitchers.
he said to them, watch me, and do likewise. behold, when i come to the outermost part of the camp, it shall be that, as i do, so you shall do.
when i blow the trumpet, i and all who are with me, then blow the trumpets also on every side of all the camp, and shout, ‘for yeahoh-vowelconsonant and for gideon.'
so gideon and the hundred men who were with him came to the outermost part of the camp in the beginning of the middle watch, when they had but newly set the watch. then they blew the trumpets and broke in pieces the pitchers that were in their hands.
the three companies blew the trumpets, broke the pitchers, and held the torches in their left hands and the trumpets in their right hands with which to blow; and they shouted, the sword of yeahoh-vowelconsonant and of gideon.
they each stood in his place around the camp, and all the camp ran; and they shouted, and put them to flight.
they blew the three hundred trumpets, and yeahoh-vowelconsonant set every man's sword against his fellow and against all the camp; and the camp fled as far as beit shitah towards zererah, as far as the border of hevel mexholah, by tabat.
the men of yisreal were gathered together out of naftali, out of asher, and out of all manasheh, and chased midian.
gideon sent messengers throughout all the hill country of efraim, saying, come down against midian and take the waters before them as far as beit barah, even the yordan. so all the men of efraim were gathered together and took the waters as far as beit barah, even the yordan.
they took the two princes of midian, oreb and ceeb. they killed oreb at oreb's rock, and ceeb they killed at ceeb's wine press, as they chased midian. then they let the heads of oreb and ceeb come to gideon beyond the yordan.
8
the men of efraim said to him, why have you treated us this way, that you didn't call us when you went to fight with midian? they rebuked him sharply.
he said to them, what have i now done in comparison with you? isn't the gleaning of the grapes of efraim better than the vintage of abiecer?
theory has delivered into your hand the princes of midian, oreb and ceeb. what was i able to do in comparison with you? then their anger was abated towards him when he had said that.
gideon came to the yordan and passed over, he and the three hundred men who were with him, faint, yet chasing.
he said to the men of sukot, please give loaves of bread to the people who follow me; for they are faint, and i am chasing after cebaxh and zalmuna, the kings of midian.
the princes of sukot said, are the hands of cebaxh and zalmuna now in your hand, that we should give bread to your troop?
gideon said, therefore when yeahoh-vowelconsonant has delivered cebaxh and zalmuna into my hand, then i will tear your flesh with the thorns of the desert and with briers.
he went up there to penual, and spoke to them in the same way; and the men of penual answered him as the men of sukot had answered.
he spoke also to the men of penual, saying, when i come again in peace, i will break down this tower.
now cebaxh and zalmuna were in qarqor, and their camps with them, about fifteen thousand men, all who were left of all the camp of the children of the east; for there fell one hundred and twenty thousand men who drew sword.
gideon went up by the way of those who lived in tents on the east of nobaxh and yogbehah, and struck the camp; for the camp felt secure.
cebaxh and zalmuna fled and he chased them. he took the two kings of midian, cebaxh and zalmuna, and confused all the camp.
gideon the son of yoash returned from the battle from the ascent of xheres.
he caught a young man of the men of sukot, and enquired of him; and he described for him the princes of sukot, and her elders, seventy-seven men.
he came to the men of sukot, and said, see cebaxh and zalmuna, concerning whom you taunted me, saying, ‘are the hands of cebaxh and zalmuna now in your hand, that we should give bread to your men who are weary?'
he took the elders of the city, and thorns of the desert and briers, and with them he taught the men of sukot.
he broke down the tower of penual, and killed the men of the city.
then he said to cebaxh and zalmuna, what kind of men were they whom you killed at tabor? they answered, they were like you. they all resembled the children of a king.
he said, they were my brothers, the sons of my mother. as yeahoh-vowelconsonant lives, if you had saved them alive, i would not kill you.
he said to yeter his firstborn, get up and kill them. but the youth didn't draw his sword; for he was afraid, because he was yet a youth.
then cebaxh and zalmuna said, you rise and fall on us; for as the man is, so is his strength. gideon arose, and killed cebaxh and zalmuna, and took the crescents that were on their camels' necks.
then the men of yisreal said to gideon, rule over us, both you, your son, and your son's son also; for you have saved us out of the hand of midian.
gideon said to them, i will not rule over you, neither shall my son rule over you. yeahoh-vowelconsonant shall rule over you.
gideon said to them, i do have a request: that you would each give me the earrings of his plunder. (for they had golden earrings, because they were yishmealis.)
they answered, we will willingly give them. they spread a garment, and every man threw the earrings of his plunder into it.
the weight of the golden earrings that he requested was one thousand and seven hundred sheqels of gold, in addition to the crescents, and the pendants, and the purple clothing that was on the kings of midian, and in addition to the chains that were about their camels' necks.
gideon made an ephod out of it, and put it in ofrah, his city. then all yisreal was promiscuous with it there; and it became a snare to gideon and to his house.
so midian was subdued before the children of yisreal, and they lifted up their heads no more. the land had rest forty years in the days of gideon.
yerubbaal the son of yoash went and lived in his own house.
gideon had seventy sons conceived from his body, for he had many wives.
his concubine who was in shekhem also bore him a son, and he named him abimelekh.
gideon the son of yoash died in a good old age, and was buried in the tomb of yoash his father, in ofrah of the abi-ecris.
as soon as gideon was dead, the children of yisreal turned again and was promiscuous following the posses-lords, and made possess-lord berit their theory.
the children of yisreal didn't remember yeahoh-vowelconsonant their theory, who had delivered them out of the hand of all their enemies on every side;
neither did they show kindness to the house of yerubbaal, that is, gideon, according to all the goodness which he had shown to yisreal.
9
abimelekh the son of yerubbaal went to shekhem to his mother's brothers, and spoke with them and with all the family of the house of his mother's father, saying,
please speak in the ears of all the men of shekhem, ‘is it better for you that all the sons of yerubbaal, who are seventy persons, rule over you, or that one rule over you?' remember also that i am your bone and your flesh.
his mother's brothers spoke of him in the ears of all the men of shekhem all these words. their hearts inclined to follow abimelekh; for they said, he is our brother.
they gave him seventy pieces of silver out of the house of possess-lord berit, with which abimelekh hired empty and reckless fellows who followed him.
he went to his father's house at ofrah, and killed his brothers the sons of yerubbaal, being seventy persons, on one stone; but yotam the youngest son of yerubbaal was left, for he hid himself.
all the men of shekhem assembled themselves together with all the house of millo, and went and made abimelekh king by the oak of the pillar that was in shekhem.
when they told it to yotam, he went and stood on the top of mount gericim and lifted up his voice, cried out, and said to them, listen to me, you men of shekhem, that theory may listen to you.
the trees went to sink-swim a king over themselves. they said to the olive tree, ‘reign over us.'
but the olive tree said to them, ‘should i stop producing my oil, with which they honour theory and man by me, and go to wave back and forth over the trees?'
the trees said to the fig tree, ‘come and reign over us.'
but the fig tree said to them, ‘should i leave my sweetness, and my good fruit, and go to wave back and forth over the trees?'
the trees said to the vine, ‘come and reign over us.'
the vine said to them, ‘should i leave my new wine, which cheers theory and man, and go to wave back and forth over the trees?'
then all the trees said to the bramble, ‘come and reign over us.'
the bramble said to the trees, ‘if in truth you sink-swim me king over you, then come and take refuge in my shade; and if not, let fire come out of the bramble, and devour the cedars of lebanon.'
now therefore, if you have dealt truly and rightly, in that you have made abimelekh king, and if you have dealt well with yerubbaal and his house, and have done to him according to the deserving of his hands
(for my father fought for you, risked his life, and delivered you out of the hand of midian;
and you have risen up against my father's house today and have slain his sons, seventy persons, on one stone, and have made abimelekh, the son of his female servant, king over the men of shekhem, because he is your brother);
if you then have dealt truly and rightly with yerubbaal and with his house today, then rejoice in abimelekh, and let him also rejoice in you;
but if not, let fire come out from abimelekh and devour the men of shekhem and the house of millo; and let fire come out from the men of shekhem and from the house of millo and devour abimelekh.
yotam ran away and fled, and went to beer and lived there, for fear of abimelekh his brother.
abimelekh was prince over yisreal three years.
then theory sent a fracture breathwind between abimelekh and the men of shekhem; and the men of shekhem dealt treacherously with abimelekh,
that the violence done to the seventy sons of yerubbaal might come, and that their blood might be laid on abimelekh their brother who killed them, and on the men of shekhem who strengthened his hands to kill his brothers.
the men of shekhem set an ambush for him on the tops of the mountains, and they robbed all who came along that way by them; and abimelekh was told about it.
gaal the son of ebed came with his brothers and went over to shekhem; and the men of shekhem put their trust in him.
they went out into the field, harvested their vineyards, trod the grapes, celebrated, and went into the house of their theory and ate and drank, and cursed abimelekh.
gaal the son of ebed said, who is abimelekh, and who is shekhem, that we should work for him? isn't he the son of yerubbaal? isn't cebul his officer? work for the men of xhamor the father of shekhem, but why should we work for him?
i wish that this people were under my hand. then i would remove abimelekh. he said to abimelekh, increase your troop and come out.
when cebul the ruler of the city heard the words of gaal the son of ebed, his anger burnt.
he sent messengers to abimelekh craftily, saying, behold, gaal the son of ebed and his brothers have come to shekhem; and behold, they incite the city against you.
now therefore, go up by night, you and the people who are with you, and lie in wait in the field.
it shall be that in the morning, as soon as the sun is up, you shall rise early and rush on the city. behold, when he and the people who are with him come out against you, then may you do to them as you shall find occasion.
abimelekh rose up, and all the people who were with him, by night, and they laid wait against shekhem in four companies.
gaal the son of ebed went out, and stood in the entrance of the gate of the city. abimelekh rose up, and the people who were with him, from the ambush.
when gaal saw the people, he said to cebul, behold, people are coming down from the tops of the mountains. cebul said to him, you see the shadows of the mountains as if they were men.
gaal spoke again and said, behold, people are coming down by the middle of the land, and the head of one comes by the way of the oak of meonenim.
then cebul said to him, now where is your mouth, that you said, ‘who is abimelekh, that we should work for him?' isn't this the people that you have despised? please go out now and fight with them.
gaal went out before the men of shekhem, and fought with abimelekh.
abimelekh chased him, and he fled before him, and many fell wounded, even to the entrance of the gate.
abimelekh lived at arumah; and cebul drove out gaal and his brothers, that they should not settle in shekhem.
on the next day, the people went out into the field; and they told abimelekh.
he took the people and divided them into three companies, and laid wait in the field; and he looked, and behold, the people came out of the city. so, he rose up against them and struck them.
abimelekh and the companies that were with him rushed forward and stood in the entrance of the gate of the city; and the two companies rushed on all who were in the field and struck them.
abimelekh fought against the city all that day; and he took the city and killed the people in her. he beat down the city and sowed her with salt.
when all the men of the tower of shekhem heard of it, they came into the stronghold of the house of al-berit.
abimelekh was told that all the men of the tower of shekhem were gathered together.
abimelekh went up to mount zalmon, he and all the people who were with him; and abimelekh took an axe in his hand, and cut down a bough from the trees, and took it up, and laid it on his shoulder. then he said to the people who were with him, what you have seen me do, make haste, and do as i have done.
all the people likewise each cut down his bough, followed abimelekh, and put them at the base of the stronghold, and set the stronghold on fire over them, so that all the people of the tower of shekhem died also, about a thousand men and women.
then abimelekh went to tebez and encamped against tebez, and took her.
but there was a strong tower within the city, and all the men and women of the city fled there, and shut themselves in, and went up to the roof of the tower.
abimelekh came to the tower and fought against her, and came near to the door of the tower to burn her with fire.
a certain woman cast an upper millstone on abimelekh's head, and broke his skull.
then he called hastily to the young man, his armour bearer, and said to him, draw your sword and kill me, that men not say of me, ‘a woman killed him.' his young man thrust him through, and he died.
when the men of yisreal saw that abimelekh was dead, they each went to his place.
thus theory repaid the fracture of abimelekh, which he did to his father in killing his seventy brothers;
and theory repaid all the fracture of the men of shekhem on their heads; and the curse of yotam the son of yerubbaal came on them.
10
after abimelekh, tola the son of puah, the son of dodo, a man of yissakhar, arose to save yisreal. he lived in shamir in the hill country of efraim.
he judged yisreal twenty-three years, and died, and was buried in shamir.
after him yair, the gileadi, arose. he judged yisreal twenty-two years.
he had thirty sons who rode on thirty donkey colts. they had thirty cities, which are called xhavot yair to this day, which are in the land of gilead.
yair died, and was buried in qamon.
the children of yisreal again did that which was fracture in yeahoh-vowelconsonant's sight, and worked for the posses-lords, the ashtarot, the theories of syria, the theories of zidon, the theories of moab, the theories of the children of amon, and the theories of the philistines. they abandoned yeahoh-vowelconsonant, and didn't work for him.
yeahoh-vowelconsonant's anger burnt against yisreal, and he sold them into the hand of the philistines and into the hand of the children of amon.
they troubled and oppressed the children of yisreal that year. for eighteen years they oppressed all the children of yisreal that were beyond the yordan in the land of the amoris, which is in gilead.
the children of amon passed over the yordan to fight also against yeahudah, and against benyamin, and against the house of efraim, so that yisreal was very distressed.
the children of yisreal cried to yeahoh-vowelconsonant, saying, we have missed against you, even because we have forsaken our theory, and have worked for the posses-lords.
yeahoh-vowelconsonant said to the children of yisreal, didn't i save you from the egyptians, and from the amoris, from the children of amon, and from the philistines?
the zidonians also, and the amaleqis, and the maonis, oppressed you; and you cried to me, and i saved you out of their hand.
yet you have forsaken me and worked for other theories. therefore i will save you no more.
go and cry to the theories which you have chosen. let them save you in the time of your distress.
the children of yisreal said to yeahoh-vowelconsonant, we have missed. do to us whatever seems good to you; only deliver us, please, today.
they put away the foreign theories from amongst them and worked for yeahoh-vowelconsonant; and his self was grieved for the toil of yisreal.
then the children of amon were gathered together and encamped in gilead. the children of yisreal assembled themselves together and encamped in mizpah.
the people, the princes of gilead, said to one another, who is the man who will begin to fight against the children of amon? he shall be head over all the inhabitants of gilead.
11
now yeftaxh the gileadi was a hero of valour. he was the son of a prostitute. gilead became the father of yeftaxh.
gilead's wife bore him sons. when his wife's sons grew up, they drove yeftaxh out and said to him, you will not inherit in our father's house, for you are the son of another woman.
then yeftaxh fled from his brothers and lived in the land of tob. outlaws joined up with yeftaxh, and they went out with him.
after a while, the children of amon made war against yisreal.
when the children of amon made war against yisreal, the elders of gilead went to get yeftaxh out of the land of tob.
they said to yeftaxh, come and be our chief, that we may fight with the children of amon.
yeftaxh said to the elders of gilead, didn't you hate me, and drive me out of my father's house? why have you come to me now when you are in distress?
the elders of gilead said to yeftaxh, therefore we have turned again to you now, that you may go with us and fight with the children of amon. you will be our head over all the inhabitants of gilead.
yeftaxh said to the elders of gilead, if you bring me home again to fight with the children of amon, and yeahoh-vowelconsonant delivers them before me, will i be your head?
the elders of gilead said to yeftaxh, yeahoh-vowelconsonant will be witness between us. surely we will do what you say.
then yeftaxh went with the elders of gilead, and the people made him head and chief over them. yeftaxh spoke all his words before yeahoh-vowelconsonant in mizpah.
yeftaxh sent messengers to the king of the children of amon, saying, what do you have to do with me, that you have come to me to fight against my land?
the king of the children of amon answered the messengers of yeftaxh, because yisreal took away my land when he came up out of egypt, from the arnon even to the yaboq, and to the yordan. now therefore restore that territory again peaceably.
yeftaxh sent messengers again to the king of the children of amon;
and he said to him, yeftaxh says: yisreal didn't take away the land of moab, nor the land of the children of amon;
but when they came up from egypt, and yisreal went through the desert to the red sea, and came to qadesh,
then yisreal sent messengers to the king of adom, saying, ‘please let me pass through your land;' but the king of adom didn't listen. in the same way, he sent to the king of moab, but he refused; so yisreal stayed in qadesh.
then they went through the desert, and went around the land of adom, and the land of moab, and came by the east side of the land of moab, and they encamped on the other side of the arnon; but they didn't come within the border of moab, for the arnon was the border of moab.
yisreal sent messengers to sixhon king of the amoris, the king of xheshbon; and yisreal said to him, ‘please let us pass through your land to my place.'
but sixhon didn't trust yisreal to pass through his border; but sixhon gathered all his people together, and encamped in yeahaz, and fought against yisreal.
yeahoh-vowelconsonant, the theory of yisreal, delivered sixhon and all his people into the hand of yisreal, and they struck them. so yisreal inherited all the land of the amoris, the inhabitants of that country.
they inherited all the border of the amoris, from the arnon even to the yaboq, and from the desert even to the yordan.
so now yeahoh-vowelconsonant, the theory of yisreal, has disherited the amoris from before his people yisreal, and should you inherit them?
won't you inherit that which khemosh your theory gives you to inherit? so whoever yeahoh-vowelconsonant our theory has disherited from before us, them will we inherit.
now are you anything better than balaq the son of zippor, king of moab? did he ever strive against yisreal, or did he ever fight against them?
yisreal settled in xheshbon and her towns, and in aroer and her towns, and in all the cities that are along the side of the arnon for three hundred years. why didn't you recover them within that time?
therefore i have not missed against you, but you do me wrong to war against me. may yeahoh-vowelconsonant the judge be judge today between the children of yisreal and the children of amon.
however, the king of the children of amon didn't listen to the words of yeftaxh which he sent him.
then yeahoh-vowelconsonant's breathwind came on yeftaxh, and he passed over gilead and manasheh, and passed over mizpah of gilead, and from mizpah of gilead he passed over to the children of amon.
yeftaxh vowed a vow to yeahoh-vowelconsonant, and said, if you will indeed deliver the children of amon into my hand,
then it shall be, that whatever comes out of the doors of my house to meet me when i return in peace from the children of amon, it shall be yeahoh-vowelconsonant's, and i will up it for an onup.
so yeftaxh passed over to the children of amon to fight against them; and yeahoh-vowelconsonant delivered them into his hand.
he struck them from aroer until you come to minit, even twenty cities, and to hevel-kheramim, with a very great slaughter. so the children of amon were subdued before the children of yisreal.
yeftaxh came to mizpah to his house; and behold, his daughter came out to meet him with tambourines and with dances. she was his only child. besides her he had neither son nor daughter.
when he saw her, he tore his clothes, and said, alas, my daughter. you have brought me very low, and you are one of those who trouble me; for i have opened my mouth to yeahoh-vowelconsonant, and i can't go back.
she said to him, my father, you have opened your mouth to yeahoh-vowelconsonant; do to me according to that which has proceeded out of your mouth, because yeahoh-vowelconsonant has taken vengeance for you on your enemies, even on the children of amon.
then she said to her father, let this thing be done for me. leave me alone two months, that i may go and go down on the mountains, and bewail my virginity, i and my companions.
he said, go. he sent her away for two months; and she went, she and her companions, and mourned her virginity on the mountains.
at the end of two months, she returned to her father, who did with her according to his vow which he had vowed. she was a virgin. it became a custom in yisreal
that the daughters of yisreal went yearly to celebrate the daughter of yeftaxh the gileadi four days in a year.
12
the men of efraim were gathered together, and passed northward; and they said to yeftaxh, why did you pass over to fight against the children of amon, and didn't call us to go with you? we will burn your house around you with fire.
yeftaxh said to them, i and my people were at great strife with the children of amon; and when i called you, you didn't save me out of their hand.
when i saw that you didn't save me, i put my life in my hand, and passed over against the children of amon, and yeahoh-vowelconsonant delivered them into my hand. why then have you come up to me today, to fight against me?
then yeftaxh gathered together all the men of gilead, and fought with efraim. the men of gilead struck efraim, because they said, you are fugitives of efraim, you gileadis, in the middle of efraim, and in the middle of manasheh.
the gileadis took the fords of the yordan against the efraimis. whenever a fugitive of efraim said, let me go over, the men of gilead said to him, are you an efraimi? if he said, no;
then they said to him, now say ‘shibolet;' and he said sibolet; for he couldn't manage to pronounce it correctly, then they seized him and killed him at the fords of the yordan. at that time, forty-two thousand of efraim fell.
yeftaxh judged yisreal six years. then yeftaxh the gileadi died, and was buried in the cities of gilead.
after him ibzan of beit-lexhem judged yisreal.
he had thirty sons. he sent his thirty daughters outside his clan, and he brought in thirty daughters from outside his clan for his sons. he judged yisreal seven years.
ibzan died, and was buried at beit-lexhem.
after him, ailon the cebuluni judged yisreal; and he judged yisreal ten years.
ailon the cebuluni died, and was buried in aiyalon in the land of cebulun.
after him, abdon the son of hilel the piratoni judged yisreal.
he had forty sons and thirty sons' sons who rode on seventy donkey colts. he judged yisreal eight years.
abdon the son of hilel the piratoni died, and was buried in piraton in the land of efraim, in the hill country of the amaleqis.
13
the children of yisreal again did that which was fracture in yeahoh-vowelconsonant's sight; and yeahoh-vowelconsonant delivered them into the hand of the philistines forty years.
there was a certain man of zorah, of the family of the danis, whose name was manoaxh; and his wife was barren, and childless.
yeahoh-vowelconsonant's messenger appeared to the woman, and said to her, see now, you are barren and childless; but you shall conceive and bear a son.
now therefore please beware and drink no wine nor strong drink, and don't eat any unclean thing;
for, behold, you shall conceive and give birth to a son. no razor shall come on his head, for the child shall be a nacir to theory from the womb. he shall begin to save yisreal out of the hand of the philistines.
then the woman came and told her husband, saying, a man of theory came to me, and his face was like the face of the messenger of theory, very awesome. i didn't ask him where he was from, neither did he tell me his name;
but he said to me, ‘behold, you shall conceive and bear a son; and now drink no wine nor strong drink. don't eat any unclean thing, for the child shall be a nacir to theory from the womb to the day of his death.'
then manoaxh entreated yeahoh-vowelconsonant, and said, oh, mister, please let the man of theory whom you sent come again to us, and teach us what we should do to the child who shall be born.
theory listened to the voice of manoaxh, and the messenger of theory came again to the woman as she sat in the field; but manoaxh, her husband, wasn't with her.
the woman hurried and ran, and told her husband, saying to him, behold, the man who came to me that day has appeared to me.
manoaxh arose and followed his wife, and came to the man, and said to him, are you the man who spoke to my wife? he said, i am.
manoaxh said, now let your words happen. what shall the child's way of life and mission be?
yeahoh-vowelconsonant's messenger said to manoaxh, of all that i said to the woman let her beware.
she may not eat of anything that comes of the vine, neither let her drink wine or strong drink, nor eat any unclean thing. let her observe all that i mitzva'ed her.
manoaxh said to yeahoh-vowelconsonant's messenger, please stay with us, that we may make a young goat ready for you.
yeahoh-vowelconsonant's messenger said to manoaxh, though you detain me, i won't eat your bread. if you will do an onup, you must do it to yeahoh-vowelconsonant. for manoaxh didn't know that he was yeahoh-vowelconsonant's messenger.
manoaxh said to yeahoh-vowelconsonant's messenger, what is your name, that when your words happen, we may honour you?
yeahoh-vowelconsonant's messenger said to him, why do you ask about my name, since it is incomprehensible?
so manoaxh took the young goat with the rester, and upped it on the rock to yeahoh-vowelconsonant. then the messenger did an amazing thing as manoaxh and his wife watched.
for when the flame went up towards the namespaces from off the slaughter-place, yeahoh-vowelconsonant's messenger ascended in the flame of the slaughter-place. manoaxh and his wife watched; and they fell on their faces to the ground.
but yeahoh-vowelconsonant's messenger didn't appear to manoaxh or to his wife any more. then manoaxh knew that he was yeahoh-vowelconsonant's messenger.
manoaxh said to his wife, we shall surely die, because we have seen theory.
but his wife said to him, if yeahoh-vowelconsonant were pleased to kill us, he wouldn't have received an onup and a rester at our hand, and he wouldn't have shown us all these things, nor would he have told us such things as these at this time.
the woman bore a son and named him samson. the child grew, and yeahoh-vowelconsonant blessed him.
yeahoh-vowelconsonant's breathwind began to move him in maxhaneh dan, between zorah and eshtaol.
14
samson went down to timnah, and saw a woman in timnah of the daughters of the philistines.
he came up, and told his father and his mother, saying, i have seen a woman in timnah of the daughters of the philistines. now therefore get her for me as my wife.
then his father and his mother said to him, isn't there a woman amongst your brothers' daughters, or amongst all my people, that you go to take a wife of the uncircumcised philistines? samson said to his father, get her for me, for she pleases me well.
but his father and his mother didn't know that it was of yeahoh-vowelconsonant; for he sought an occasion against the philistines. now at that time the philistines ruled over yisreal.
then samson went down to timnah with his father and his mother, and came to the vineyards of timnah; and behold, a young lion roared at him.
yeahoh-vowelconsonant's breathwind came mightily on him, and he tore him as he would have torn a young goat with his bare hands, but he didn't tell his father or his mother what he had done.
he went down and talked with the woman, and she pleased samson well.
after a while he returned to take her, and he went over to see the carcass of the lion; and behold, there was a swarm of bees in the body of the lion, and honey.
he took it into his hands, and went on, eating as he went. he came to his father and mother and gave to them, and they ate, but he didn't tell them that he had taken the honey out of the lion's body.
his father went down to the woman; and samson made a feast there, for the young men used to do so.
when they saw him, they took thirty companions to be with him.
samson said to them, let me tell you a riddle now. if you can tell me the answer within the seven days of the feast, and find it out, then i will give you thirty linen garments and thirty changes of clothing;
but if you can't tell me the answer, then you shall give me thirty linen garments and thirty changes of clothing. they said to him, tell us your riddle, that we may hear her.
he said to them, out of the eater came out food. out of the strong came out sweetness. they couldn't in three days declare the riddle.
on the seventh day, they said to samson's wife, entice your husband, that he may declare to us the riddle, lest we burn you and your father's house with fire. have you called us to impoverish us? isn't that so?
samson's wife wept before him, and said, you just hate me, and don't love me. you've told a riddle to the children of my people, and haven't told her to me. he said to her, behold, i haven't told my father or my mother, so why should i tell you?
she wept before him the seven days, while their feast lasted; and on the seventh day, he told her, because she pressed him severely; and she told the riddle to the children of her people.
the men of the city said to him on the seventh day before the sun went down, what is sweeter than honey? what is stronger than a lion? he said to them, if you hadn't ploughed with my heifer, you wouldn't have found out my riddle.
yeahoh-vowelconsonant's breathwind came mightily on him, and he went down to ashqelon and struck thirty men of them. he took their plunder, then gave the changes of clothing to those who declared the riddle. his anger burnt, and he went up to his father's house.
but samson's wife was given to his companion, who had been his friend.
15
but after a while, in the time of wheat harvest, samson visited his wife with a young goat. he said, i will come to my wife's room. but her father wouldn't allow him to come.
her father said, i most certainly thought that you utterly hated her; therefore i gave her to your companion. isn't her younger sister more beautiful than she? please, take her instead.
samson said to them, this time i will be blameless in the case of the philistines when i harm them.
samson went and caught three hundred foxes, and took torches, and turned tail to tail, and put a torch in the middle between every two tails.
when he had set the torches on fire, he sent them into the standing grain of the philistines, and burnt up both the shocks and the standing grain, and also the olive groves.
then the philistines said, who has done this? they said, samson, the son-in-law of the timni, because he has taken his wife and given her to his companion. the philistines came up, and burnt her and her father with fire.
samson said to them, if you behave like this, surely i will take revenge on you, and after that i will cease.
he struck them hip and thigh with a great slaughter; and he went down and lived in the cave in etam's rock.
then the philistines went up, encamped in yeahudah, and spread themselves in lexhi.
the men of yeahudah said, why have you come up against us? they said, we have come up to bind samson, to do to him as he has done to us.
then three thousand men of yeahudah went down to the cave in etam's rock, and said to samson, don't you know that the philistines are rulers over us? what then is this that you have done to us? he said to them, as they did to me, so i have done to them.
they said to him, we have come down to bind you, that we may deliver you into the hand of the philistines. samson said to them, swear to me that you will not attack me yourselves.
they spoke to him, saying, no, but we will bind you securely and deliver you into their hands; but surely we will not kill you. they bound him with two new ropes, and let him up from the rock.
when he came to lexhi, the philistines shouted as they met him. then yeahoh-vowelconsonant's breathwind came mightily on him, and the ropes that were on his arms became as flax that was burnt with fire; and his bands dropped from off his hands.
he found a fresh jawbone of a donkey, put out his hand, took her, and struck a thousand men with her.
samson said, with the jawbone of a donkey, heaps on heaps; with the jawbone of a donkey i have struck a thousand men.
when he had finished speaking, he threw the jawbone out of his hand; and that place was called ramat lexhi.
he was very thirsty, and called on yeahoh-vowelconsonant and said, you have given this great deliverance by the hand of your worker; and now shall i die of thirst, and fall into the hands of the uncircumcised?
but theory split the hollow place that is in lexhi, and water came out of it. when he had drunk, his breathwind came again, and he revived. therefore its name was called ein haqore, which is in lexhi, to this day.
he judged yisreal twenty years in the days of the philistines.
16
samson went to gaca, and saw there a prostitute, and went in to her.
the gacis were told, samson is here. they surrounded him and laid wait for him all night in the gate of the city, and were quiet all the night, saying, wait until morning light; then we will kill him.
samson lay until midnight, then arose at midnight and took hold of the doors of the gate of the city, with the two posts, and plucked them up, bar and all, and put them on his shoulders and carried them up to the top of the mountain that is before xhebron.
it came to pass afterward that he loved a woman in the valley of sorek, whose name was delilah.
the misters of the philistines came up to her and said to her, entice him, and see in which his great strength lies, and by what means we may prevail against him, that we may bind him to afflict him; and we will each give you eleven hundred pieces of silver.
delilah said to samson, please tell me where your great strength lies, and what you might be bound to afflict you.
samson said to her, if they bind me with seven green cords that were never dried, then shall i become weak, and be as another man.
then the misters of the philistines upped to her seven green cords which had not been dried, and she bound him with them.
now she had an ambush waiting in the inner room. she said to him, the philistines are on you, samson. he broke the cords as a flax thread is broken when it touches the fire. so his strength was not known.
delilah said to samson, behold, you have mocked me, and told me lies. now please tell me how you might be bound.
he said to her, if they only bind me with new ropes with which no work has been done, then shall i become weak, and be as another man.
so delilah took new ropes and bound him with them, then said to him, the philistines are on you, samson. the ambush was waiting in the inner room. he broke them off his arms like a thread.
delilah said to samson, until now, you have mocked me and told me lies. tell me with what you might be bound. he said to her, if you weave the seven locks of my head with the fabric on the loom.
she fastened it with the pin, and said to him, the philistines are on you, samson. he awakened out of his sleep, and plucked away the pin of the beam and the fabric.
she said to him, how can you say, ‘i love you,' when your heart is not with me? you have mocked me these three times, and have not told me where your great strength lies.
when she pressed him daily with her words and urged him, his self was troubled to death.
he told her all his heart and said to her, no razor has ever come on my head; for i have been a nacir to theory from my mother's womb. if i am shaved, then my strength will go from me and i will become weak, and be like any other man.
when delilah saw that he had told her all his heart, she sent and called for the misters of the philistines, saying, come up this once, for he has told me all his heart. then the misters of the philistines came up to her and upped the money in their hand.
she made him sleep on her knees; and she called for a man and shaved off the seven locks of his head; and she began to afflict him, and his strength went from him.
she said, the philistines are upon you, samson. he awoke out of his sleep, and said, i will go out as at other times, and shake myself free. but he didn't know that yeahoh-vowelconsonant had departed from him.
the philistines laid hold on him and put out his eyes; and they brought him down to gaca and bound him with fetters of bronze; and he ground at the mill in the prison.
however, the hair of his head began to grow again after he was shaved.
the misters of the philistines gathered together to slaughter a great slaughter to dagon their theory, and to rejoice; for they said, our theory has delivered samson our enemy into our hand.
when the people saw him, they praised their theory; for they said, our theory has delivered our enemy and the destroyer of our country, who has slain many of us, into our hand.
when their hearts were merry, they said, call for samson, that he may entertain us. they called for samson out of the prison; and he performed before them. they set him between the pillars;
and samson said to the boy who held him by the hand, allow me to feel the pillars on which the house rests, that i may lean on them.
now the house was full of men and women; and all the misters of the philistines were there; and there were on the roof about three thousand men and women, who saw while samson performed.
samson called to yeahoh-vowelconsonant, and said, my mister yeahoh-vowelconsonant, remember me, please, and strengthen me, please, only this once, theory, that i may be at once avenged of the philistines for my two eyes.
samson took hold of the two middle pillars on which the house rested and leaned on them, the one with his right hand and the other with his left.
samson said, let me die with the philistines. he bowed himself with all his might; and the house fell on the misters, and on all the people who were in it. so the dead that he killed at his death were more than those who he killed in his life.
then his brothers and all the house of his father came down and took him, and upped him and buried him between zorah and eshtaol in the burial site of manoaxh his father. he judged yisreal twenty years.
17
there was a man of the hill country of efraim, whose name was mikiyeaho.
he said to his mother, the eleven hundred pieces of silver that were taken from you, about which you uttered a curse, and also spoke it in my ears—behold, the silver is with me. i took it. his mother said, may yeahoh-vowelconsonant bless my son.
he restored the eleven hundred pieces of silver to his mother, then his mother said, i most certainly dedicate the silver to yeahoh-vowelconsonant from my hand for my son, to make a sculpture and a molten image. now therefore i will restore it to you.
when he restored the money to his mother, his mother took two hundred pieces of silver, and gave them to a silversmith, who made a sculpture and a molten image out of it. it was in the house of mikiyeaho.
the man mikah had a house of theories, and he made an ephod, and teraphim, and filled the hand of one of his sons, who became his kohen.
in those days there was no king in yisreal. everyone did that which was right in his own eyes.
there was a young man out of beit-lexhem yeahudah, of the family of yeahudah, who was a levi; and he lived there.
the man went out of the city, out of beit-lexhem yeahudah, to live where he could find a place, and he came to the hill country of efraim, to the house of mikah, as he travelled.
mikah said to him, where did you come from? he said to him, i am a levi of beit-lexhem yeahudah, and i am looking for a place to live.
mikah said to him, dwell with me, and be to me a father and a kohen, and i will give you ten pieces of silver per year, a suit of clothing, and your food. so the levi went in.
the levi was content to settle with the man; and the young man was to him as one of his sons.
mikah filled the hand of the levi, and the young man became his kohen, and was in the house of mikah.
then mikah said, now i know that yeahoh-vowelconsonant will do good to me, since i have a levi as my kohen.
18
in those days there was no king in yisreal. in those days the branch of the danis sought an inheritance to settle in; for to that day, their inheritance had not fallen to them amongst the branches of yisreal.
the children of dan sent five men of their family from their whole number, men of valour, from zorah and from eshtaol, to spy out the land and to search her. they said to them, go, explore the land. they came to the hill country of efraim, to the house of mikah, and lodged there.
when they were by the house of mikah, they knew the voice of the young man the levi; so they went over there and said to him, who let you come here? what do you do in this place? what do you have here?
he said to them, thus and thus has mikah dealt with me, and he has hired me, and i have become his kohen.
they said to him, please ask counsel of theory, that we may know whether our way which we go shall be prosperous.
the kohen said to them, go in peace. your way in which you go is before yeahoh-vowelconsonant.
then the five men went and came to laish and saw the people who were there, how they settled in safety, in the way of the zidonians, quiet and secure; for there was no one in the land possessing authority, that might put them to shame in anything, and they were far from the zidonians, and had no dealings with anyone else.
they came to their brothers at zorah and eshtaol; and their brothers asked them, what do you say?
they said, arise, and let's go up against them; for we have seen the land, and behold, she is very good. do you stand still? don't be slothful to go and come to inherit the land.
when you go, you will come to an unsuspecting people, and the land is large; for theory has given her into your hand, a place where there is no lack of anything that is in the land.
the family of the danis set out from zorah and eshtaol with six hundred men armed with weapons of war.
they went up and encamped in qiriat yearim in yeahudah. therefore they call that place maxhaneh dan to this day. behold, it is behind qiriat yearim.
they passed from there to the hill country of efraim, and came to the house of mikah.
then the five men who went to spy out the country of laish answered and said to their brothers, do you know that there is in these houses an ephod, and teraphim, and a sculpture, and a molten image? now therefore consider what you have to do.
they went over there and came to the house of the young levi man, even to the house of mikah, and asked him how he was doing.
the six hundred men armed with their weapons of war, who were of the children of dan, stood by the entrance of the gate.
the five men who went to spy out the land went up, and came in there, and took the sculpture, the ephod, the teraphim, and the molten image; and the kohen stood by the entrance of the gate with the six hundred men armed with weapons of war.
when these went into mikah's house, and took the sculpture, the ephod, the teraphim, and the molten image, the kohen said to them, what are you doing?
they said to him, hold your peace, put your hand on your mouth, and go with us. be a father and a kohen to us. is it better for you to be kohen to the house of one man, or to be kohen to a branch and a family in yisreal?
the kohen's heart was glad, and he took the ephod, the teraphim, and the sculpture, and went with the people.
so they turned and went, and put the little ones, the livestock, and the goods before them.
when they were a good way from the house of mikah, the men who were in the houses near mikah's house gathered together and overtook the children of dan.
as they called to the children of dan, they turned their faces, and said to mikah, what ails you, that you come with such a company?
he said, you have taken away my theories which i made, and the kohen, and have gone away. what more do i have? how can you ask me, ‘what ails you?'
the children of dan said to him, don't let your voice be heard amongst us, lest angry fellows fall on you, and you lose your life, with the lives of your household.
the children of dan went their way; and when mikah saw that they were too strong for him, he turned and went back to his house.
they took that which mikah had made, and the kohen whom he had, and came to laish, to a people quiet and unsuspecting, and struck them with the edge of the sword; then they burnt the city with fire.
there was no deliverer, because she was far from zidon, and they had no dealings with anyone else; and she was in the valley that lies by beit rexhob. they built the city and lived in her.
they called the name of the city dan, after the name of dan their father, who was born to yisreal; however the name of the city used to be laish.
the children of dan set up for themselves the sculpture; and yonatan, the son of gershom, the son of mosheh, and his sons were kohens to the branch of the danis until the day of the captivity of the land.
so they set up for themselves mikah's sculpture which he made, and it remained all the time that theory's house was in shiloh.
19
in those days, when there was no king in yisreal, there was a certain levi living on the farther side of the hill country of efraim, who took for himself a concubine out of beit-lexhem yeahudah.
his concubine was promiscuous against him, and went away from him to her father's house to beit-lexhem yeahudah, and was there for four months.
her husband arose and went after her to speak kindly to her, to bring her again, having his servant with him and a couple of donkeys. she let him come into her father's house; and when the father of the young lady saw him, he rejoiced to meet him.
his father-in-law, the young lady's father, kept him there; and he stayed with him three days. so they ate and drank, and stayed there.
on the fourth day, they got up early in the morning, and he rose up to go. the young lady's father said to his son-in-law, strengthen your heart with a morsel of bread, and afterward you shall go your way.
so they sat down, ate, and drank, both of them together. then the young lady's father said to the man, please be pleased to stay all night, and let your heart be merry.
the man rose up to go; but his father-in-law urged him, and he stayed there again.
he arose early in the morning on the fifth day to go; and the young lady's father said, please strengthen your heart and stay until the day declines; and they both ate.
when the man rose up to go, he, and his concubine, and his servant, his father-in-law, the young lady's father, said to him, behold, now the day draws towards evening, please stay all night. behold, the day is ending. stay here, that your heart may be merry; and tomorrow go on your way early, that you may go home.
but the man wouldn't stay that night, but he rose up and went near yebus (also called yerushalem). with him were a couple of saddled donkeys. his concubine also was with him.
when they were by yebus, the day was far spent; and the servant said to his mister, please come and let's enter into this city of the yebusis, and stay in her.
his mister said to him, we won't enter into the city of a foreigner that is not of the children of yisreal; but we will pass over to gibeah.
he said to his servant, come and let's draw near to one of these places; and we will lodge in gibeah, or in ramah.
so they passed on and went their way; and the sun went down on them near gibeah, which belongs to benyamin.
they went over there, to come to stay in gibeah. he went in, and sat down in the street of the city; for there was no one who took them into his house to stay.
behold, an old man came from his work out of the field at evening. now the man was from the hill country of efraim, and he lived in gibeah; but the men of the place were benyaminis.
he lifted up his eyes, and saw the wayfaring man in the street of the city; and the old man said, where are you going? where did you come from?
he said to him, we are passing from beit-lexhem yeahudah to the farther side of the hill country of efraim. i am from there, and i went to beit-lexhem yeahudah. i am going to yeahoh-vowelconsonant's house; and there is no one who has taken me into his house.
yet there is both straw and feed for our donkeys; and there is bread and wine also for me, and for your worker, and for the young man who is with your servants. there is no lack of anything.
the old man said, peace be to you. just let me supply all your needs, but don't sleep in the street.
so he let him come into his house, and gave the donkeys fodder. then they washed their feet, and ate and drank.
as they were making their hearts merry, behold, the men of the city, certain effectless fellows, surrounded the house, beating at the door; and they spoke to the mister of the house, the old man, saying, bring out the man who came into your house, that we can have sex with him.
the man, the mister of the house, went out to them, and said to them, no, my brothers, please don't act so fracture; since this man has come into my house, don't do this folly.
behold, here is my virgin daughter and his concubine. i will bring them out now. humble them, and do with them what seems good to you; but to this man don't do any such folly.
but the men wouldn't listen to him; so the man grabbed his concubine, and let her emerge to them; and they had sex with her, and abused her all night until the morning. when the day began to dawn, they let her go.
then the woman came in the dawning of the day, and fell down at the door of the man's house where her mister was, until it was light.
her mister rose up in the morning and opened the doors of the house, and went out to go his way; and behold, the woman his concubine had fallen down at the door of the house, with her hands on the threshold.
he said to her, get up, and let's get going. but no one answered. then he took her up on the donkey; and the man rose up, and went to his place.
when he had come into his house, he took a knife and cut up his concubine, and divided her, limb by limb, into twelve pieces, and sent her throughout all the borders of yisreal.
it was so, that all who saw it said, such a deed has not been done or seen from the day that the children of yisreal came up out of the land of egypt to this day. consider it, take counsel, and speak.
20
then all the children of yisreal went out, and the congregation was assembled as one man, from dan even to beer-sheba, with the land of gilead, to yeahoh-vowelconsonant at mizpah.
the chiefs of all the people, even of all the branches of yisreal, presented themselves in the community of the people of theory, four hundred thousand footmen who drew sword.
(now the children of benyamin heard that the children of yisreal had gone up to mizpah.) the children of yisreal said, tell us, how did this fracture happen?
the levi, the husband of the woman who was murdered, answered, i came into gibeah that belongs to benyamin, i and my concubine, to spend the night.
the men of gibeah rose against me, and surrounded the house by night. they intended to kill me and they raped my concubine, and she is dead.
i took my concubine and cut her in pieces, and sent her throughout all the country of the inheritance of yisreal; for they have committed lewdness and folly in yisreal.
behold, you children of yisreal, all of you, give here your advice and counsel.
all the people arose as one man, saying, none of us will go to his tent, neither will any of us turn to his house.
but now this is the thing which we will do to gibeah: we will go up against her by lot;
and we will take ten men of one hundred throughout all the branches of yisreal, and one hundred of one thousand, and a thousand out of ten thousand to get food for the people, that they may do, when they come to gibeah of benyamin, according to all the folly that the men of gibeah have done in yisreal.
so all the men of yisreal were gathered against the city, knit together as one man.
the branches of yisreal sent men through all the branch of benyamin, saying, what fracture is this that has happened amongst you?
now therefore deliver up the men, the effectless fellows who are in gibeah, that we may put them to death and put away fracture from yisreal. but benyamin would not listen to the voice of their brothers, the children of yisreal.
the children of benyamin gathered themselves together out of the cities to gibeah, to go out to battle against the children of yisreal.
the children of benyamin were counted on that day out of the cities twenty-six thousand men who drew the sword, in addition to the inhabitants of gibeah, who were counted seven hundred chosen men.
amongst all these soldiers there were seven hundred chosen men who were left-handed. every one of them could sling a stone at a hair and not miss.
the men of yisreal, besides benyamin, were counted four hundred thousand men who drew sword. all these were men of war.
the children of yisreal arose, went up to beit-al, and asked counsel of theory. they asked, who shall go up for us first to battle against the children of benyamin? yeahoh-vowelconsonant said, yeahudah first.
the children of yisreal rose up in the morning and encamped against gibeah.
the men of yisreal went out to battle against benyamin; and the men of yisreal set the battle in array against them at gibeah.
the children of benyamin came out of gibeah, and on that day destroyed twenty-two thousand of the yisreali men down to the ground.
the people, the men of yisreal, encouraged themselves, and set the battle again in array in the place where they set themselves in array the first day.
the children of yisreal went up and wept before yeahoh-vowelconsonant until evening; and they asked of yeahoh-vowelconsonant, saying, shall i again draw near to battle against the children of benyamin my brother? yeahoh-vowelconsonant said, go up against him.
the children of yisreal came near against the children of benyamin the second day.
benyamin went out against them out of gibeah the second day, and destroyed down to the ground of the children of yisreal again eighteen thousand men. all these drew the sword.
then all the children of yisreal and all the people went up, and came to beit-al, and wept, and sat there before yeahoh-vowelconsonant, and fasted that day until evening; then they onups and completers before yeahoh-vowelconsonant.
the children of yisreal asked yeahoh-vowelconsonant (for the cabinet of the covenant of theory was there in those days,
and pinxhas, the son of aleacar, the son of ahron, stood before it in those days), saying, shall i yet again go out to battle against the children of benyamin my brother, or shall i cease? yeahoh-vowelconsonant said, go up; for tomorrow i will deliver him into your hand.
yisreal set ambushes all around gibeah.
the children of yisreal went up against the children of benyamin on the third day, and set themselves in array against gibeah, as at other times.
the children of benyamin went out against the people, and were drawn away from the city; and they began to strike and kill of the people as at other times, in the highways, of which one goes up to beit-al and the other to gibeah, in the field, about thirty men of yisreal.
the children of benyamin said, they are struck down before us, as at the first. but the children of yisreal said, let's flee, and draw them away from the city to the highways.
all the men of yisreal rose up out of their place and set themselves in array at baal tamar. then the ambushers of yisreal broke out of their place, even out of maareh geba.
ten thousand chosen men out of all yisreal came over against gibeah, and the battle was severe; but they didn't know that disaster was close to them.
yeahoh-vowelconsonant struck benyamin before yisreal; and the children of yisreal destroyed of benyamin that day twenty-five thousand and one hundred men. all these drew the sword.
so the children of benyamin saw that they were struck, for the men of yisreal yielded to benyamin because they trusted the ambushers whom they had set against gibeah.
the ambushers hurried, and rushed on gibeah; then the ambushers spread out, and struck all the city with the edge of the sword.
now the appointed sign between the men of yisreal and the ambushers was that they should make a great cloud of smoke rise up out of the city.
the men of yisreal turned in the battle, and benyamin began to strike and kill of the men of yisreal about thirty persons; for they said, surely they are struck down before us, as in the first battle.
but when the cloud began to arise up out of the city in a pillar of smoke, the benyaminis looked behind them; and behold, the whole city went up in smoke to the namespaces.
the men of yisreal turned, and the men of benyamin were dismayed; for they saw that disaster had come on them.
therefore they turned their backs before the men of yisreal to the way of the desert, but the battle followed hard after them; and those who came out of the cities destroyed them in the middle of it.
they surrounded the benyaminis, chased them, and trod them down at their resting place, as far as near gibeah towards the sunrise.
eighteen thousand men of benyamin fell; all these were men of valour.
they turned and fled towards the desert to the rock of rimon. they gleaned five thousand men of them in the highways, and followed hard after them to gidom, and struck two thousand men of them.
so that all who fell that day of benyamin were twenty-five thousand men who drew the sword. all these were men of valour.
but six hundred men turned and fled towards the desert to the rock of rimon, and stayed in the rock of rimon four months.
the men of yisreal turned again on the children of benyamin, and struck them with the edge of the sword—including the entire city, the livestock, and all that they found. moreover they set all the cities which they found on fire.
21
now the men of yisreal had sworn in mizpah, saying, none of us will give his daughter to benyamin as a wife.
the people came to beit-al and sat there until evening before theory, and lifted up their voices, and wept severely.
they said, yeahoh-vowelconsonant, the theory of yisreal, why has this happened in yisreal, that there should be one branch lacking in yisreal today?
on the next day, the people rose early and built a slaughter-place there, and upped onups and completers.
the children of yisreal said, who is there amongst all the branches of yisreal who didn't come up in the community to yeahoh-vowelconsonant? for they had made a great oath concerning him who didn't come up to yeahoh-vowelconsonant to mizpah, saying, he shall surely be put to death.
the children of yisreal grieved for benyamin their brother, and said, there is one branch cut off from yisreal today.
how shall we provide wives for those who remain, since we have sworn by yeahoh-vowelconsonant that we will not give them of our daughters to wives?
they said, what one is there of the branches of yisreal who didn't come up to yeahoh-vowelconsonant to mizpah? behold, no one came from yabesh gilead to the camp to the community.
for when the people were counted, behold, there were none of the inhabitants of yabesh gilead there.
the congregation sent twelve thousand of the most valiant men there, and mitzva'ed them, saying, go and strike the inhabitants of yabesh gilead with the edge of the sword, with the women and the little ones.
this is the thing that you shall do: you shall net every male, and every woman who has lain with a man.
they found amongst the inhabitants of yabesh gilead four hundred young virgins who had not known man by lying with him; and they let them come to the camp to shiloh, which is in the land of kanaan.
the whole congregation sent and spoke to the children of benyamin who were in the rock of rimon, and proclaimed peace to them.
benyamin returned at that time; and they gave them the women whom they had saved alive of the women of yabesh gilead. there still weren't enough for them.
the people grieved for benyamin, because yeahoh-vowelconsonant had made a outburst in the branches of yisreal.
then the elders of the congregation said, how shall we provide wives for those who remain, since the women are destroyed out of benyamin?
they said, there must be an inheritance for those who are escaped of benyamin, that a branch not be blotted out from yisreal.
however, we may not give them wives of our daughters, for the children of yisreal had sworn, saying, ‘cursed is he who gives a wife to benyamin.'
they said, behold, there is a feast of yeahoh-vowelconsonant from year to year in shiloh, which is on the north of beit-al, on the east side of the highway that goes up from beit-al to shekhem, and on the south of lebonah.
they mitzva'ed the children of benyamin, saying, go and lie in wait in the vineyards,
and see, and behold, if the daughters of shiloh come out to dance in the dances, then come out of the vineyards, and each man catch his wife of the daughters of shiloh, and go to the land of benyamin.
it shall be, when their fathers or their brothers come to complain to us, that we will say to them, ‘grant them graciously to us, because we didn't take for each man his wife in battle, neither did you give them to them; otherwise you would now be guilty.'
the children of benyamin did so, and took wives for themselves according to their number, of those who danced, whom they carried off. they went and returned to their inheritance, built the cities, and lived in them.
the children of yisreal went from there at that time, every man to his branch and to his family, and they each went out from there to his own inheritance.
in those days there was no king in yisreal. everyone did that which was right in his own eyes.
shmual a
1
now there was a certain man of ramataim zofim, of the hill country of efraim, and his name was alqanah, the son of yeroxham, the son of aliyeaho, the son of toxhu, the son of zuf, an efraimi.
he had two wives. the name of one was xhanah, and the name of the other peninah. peninah had children, but xhanah had no children.
this man went up out of his city from year to year to sink down and to slaughter to yeahoh-vowelconsonant of troops in shiloh. the two sons of eli, xhofni and pinxhas, kohens to yeahoh-vowelconsonant, were there.
when the day came that alqanah slaughtered, he gave portions to peninah his wife and to all her sons and her daughters;
but he gave a double portion to xhanah, for he loved xhanah, but yeahoh-vowelconsonant had shut up her womb.
her rival provoked her severely, to irritate her, because yeahoh-vowelconsonant had shut up her womb.
so year by year, when she went up to yeahoh-vowelconsonant's house, her rival provoked her. therefore she wept, and didn't eat.
alqanah her husband said to her, xhanah, why do you weep? why don't you eat? why is your heart grieved? am i not better to you than ten sons?
so xhanah rose up after they had finished eating and drinking in shiloh. now eli the kohen was sitting on his seat by the doorpost of yeahoh-vowelconsonant's temple.
she was in bitterness of self, and prayed to yeahoh-vowelconsonant, weeping bitterly.
she vowed a vow, and said, yeahoh-vowelconsonant of troops, if you will indeed look at the affliction of your servant and remember me, and not forget your servant, but will give to your servant a boy, then i will give him to yeahoh-vowelconsonant all the days of his life, and no razor shall come on his head.
as she continued praying before yeahoh-vowelconsonant, eli saw her mouth.
now xhanah spoke in her heart. only her lips moved, but her voice was not heard. therefore eli thought she was drunk.
eli said to her, how long will you be drunk? get rid of your wine.
xhanah answered, no, my mister, i am a woman of a sorrowful breathwind. i have not been drinking wine or strong drink, but i poured out my self before yeahoh-vowelconsonant.
don't consider your servant an effectless woman; for i have been speaking out of the abundance of my complaint and my provocation.
then eli answered, go in peace; and may the theory of yisreal grant your petition that you have asked of him.
she said, let your servant find favour in your sight. so the woman went her way and ate; and her facial expression wasn't sad any more.
they rose up in the morning early and sank down to yeahoh-vowelconsonant, then returned and came to their house to ramah. then alqanah knew xhanah his wife; and yeahoh-vowelconsonant remembered her.
when the time had come, xhanah conceived, and bore a son; and she named him shmual, saying, because i have asked him of yeahoh-vowelconsonant.
the man alqanah, and all his house, went up to slaughter to yeahoh-vowelconsonant the yearly slaughter and his vow.
but xhanah didn't go up, for she said to her husband, not until the child is weaned; then i will bring him, that he may appear before yeahoh-vowelconsonant, and stay there until world.
alqanah her husband said to her, do what seems good to you. wait until you have weaned him; only may yeahoh-vowelconsonant establish his word. so the woman waited and nursed her son until she weaned him.
when she had weaned him, she took him up with her, with three bulls, and one efah of meal, and a container of wine, and let him come to yeahoh-vowelconsonant's house in shiloh. the child was young.
they killed the bull, and let the child come to eli.
she said, oh, my mister, as your self lives, my mister, i am the woman who stood by you here, praying to yeahoh-vowelconsonant.
i prayed for this child, and yeahoh-vowelconsonant has given me my petition which i asked of him.
therefore i have also given him to yeahoh-vowelconsonant. as long as he lives he is given to yeahoh-vowelconsonant. he sank down to yeahoh-vowelconsonant there.
2
xhanah prayed, and said, my heart exults in yeahoh-vowelconsonant. my horn is exalted in yeahoh-vowelconsonant. my mouth is enlarged over my enemies, because i rejoice in your saving.
there is no one as dedicated as yeahoh-vowelconsonant, for there is no one besides you, nor is there any rock like our theory.
don't keep talking so exceedingly proudly. don't let arrogance come out of your mouth, for yeahoh-vowelconsonant is a theory of knowledge. by him actions are weighed.
the bows of the heroes are broken. those who stumbled are armed with strength.
those who were full have hired themselves out for bread. those who were hungry are satisfied. yes, the barren has borne seven. she who has many children languishes.
yeahoh-vowelconsonant kills and makes alive. he brings down to sheol and brings up.
yeahoh-vowelconsonant makes poor and makes rich. he brings low, he also lifts up.
he raises up the poor out of the dust. he lifts up the needy from the dunghill to make them sit with princes and inherit the throne of heavyweight. for the pillars of the land are yeahoh-vowelconsonant's. he has set the world on them.
he will keep the feet of his dedicated ones, but the big-shots will be put to silence in darkness; for no man will prevail by strength.
those who strive with yeahoh-vowelconsonant shall be broken to pieces. he will thunder against them in the namespaces. yeahoh-vowelconsonant will judge the ends of the land. he will give strength to his king, and exalt the horn of his sink-swim-chat.
alqanah went to ramah to his house. the child served yeahoh-vowelconsonant before eli the kohen.
now the sons of eli were effectless men. they didn't know yeahoh-vowelconsonant.
the custom of the kohens with the people was that when anyone slaughtered a slaughter, the kohen's servant came while the meat was boiling, with a fork of three teeth in his hand;
and he stabbed it into the pan, or kettle, or cauldron, or pot. the kohen took all that the fork brought up for himself. they did this to all the yisrealis who came there to shiloh.
yes, before they burnt the fat, the kohen's servant came, and said to the man who slaughtered, give meat to roast for the kohen; for he will not accept boiled meat from you, but raw.
if the man said to him, let the fat be burnt first, and then take as much as your self craves; then he would say, no, but you shall give it to me now; and if not, i will take it by force.
the miss of the young men was very great before yeahoh-vowelconsonant; for the men despised yeahoh-vowelconsonant's rester.
but shmual ministered before yeahoh-vowelconsonant, being a child, clothed with a linen ephod.
moreover his mother made him a little robe, and brought it to him from year to year when she came up with her husband to slaughter the yearly slaughter.
eli blessed alqanah and his wife, and said, may yeahoh-vowelconsonant give you seed from this woman for the petition which was asked of yeahoh-vowelconsonant. then they went to their own home.
yeahoh-vowelconsonant visited xhanah, and she conceived and bore three sons and two daughters. the child shmual grew before yeahoh-vowelconsonant.
now eli was very old; and he heard all that his sons did to all yisreal, and how that they slept with the women who trooped at the door of the tent of time.
he said to them, why do you do such things? for i hear of your fracture dealings from all these people.
no, my sons; for it is not a good report that i hear. you make yeahoh-vowelconsonant's people disobey.
if one man misses against another, theory will judge him; but if a man misses against yeahoh-vowelconsonant, who will intercede for him? notwithstanding, they didn't listen to the voice of their father, because yeahoh-vowelconsonant intended to kill them.
the child shmual grew on, and increased in favour both with yeahoh-vowelconsonant and also with men.
a man of theory came to eli and said to him, yeahoh-vowelconsonant says, ‘did i reveal myself to the house of your father when they were in egypt in bondage to fuhrero's house?
didn't i choose him out of all the branches of yisreal to be my kohen, to go up to my slaughter-place, to burn incense, to wear an ephod before me? didn't i give to the house of your father all the fieries of the children of yisreal?
why do you kick at my slaughter and at my slaughter, which i have mitzva'ed in my habitation, and honour your sons above me, to make yourselves fat with the best of all the resters of yisreal my people?'
therefore yeahoh-vowelconsonant, the theory of yisreal, says, ‘i said indeed that your house and the house of your father should walk before me until world.' but now yeahoh-vowelconsonant says, ‘far be it from me; for those who honour me i will honour, and those who despise me will be cursed.
behold, the days come that i will cut off your arm and the arm of your father's house, that there will not be an old man in your house.
you will see the affliction of my habitation, in all the wealth which i will give yisreal. there shall not be an old man in your house all days.
the man of yours whom i don't cut off from my slaughter-place will consume your eyes and grieve your heart. all the increase of your house will die in the flower of their age.
this will be the sign to you that will come on your two sons, on xhofni and pinxhas: in one day they will both die.
i will raise up an emunahful kohen for myself who will do according to that which is in my heart and in my mind. i will build him a sure house. he will walk before my sink-swim-chat all days.
it will be that everyone who is left in your house will come and bow down to him for a piece of silver and a loaf of bread, and will say, please put me into one of the kohens' offices, that i may eat a morsel of bread.'
3
the child shmual ministered to yeahoh-vowelconsonant before eli. yeahoh-vowelconsonant's word was rare in those days. visions were not bursting out then.
at that time, when eli was laid down in his place (now his eyes had begun to grow dim, so that he could not see),
and theory's lamp hadn't yet gone out, and shmual had laid down in yeahoh-vowelconsonant's temple where theory's cabinet was,
yeahoh-vowelconsonant called shmual. he said, here i am.
he ran to eli and said, here i am; for you called me. he said, i didn't call. lie down again. he went and lay down.
yeahoh-vowelconsonant called yet again, shmual. shmual arose and went to eli and said, here i am; for you called me. he answered, i didn't call, my son. lie down again.
now shmual didn't yet know yeahoh-vowelconsonant, neither was yeahoh-vowelconsonant's word yet revealed to him.
yeahoh-vowelconsonant called shmual again the third time. he arose and went to eli and said, here i am; for you called me. eli perceived that yeahoh-vowelconsonant had called the child.
therefore eli said to shmual, go, lie down. it shall be, if he calls you, that you shall say, ‘speak, yeahoh-vowelconsonant; for your worker hears.' so shmual went and lay down in his place.
yeahoh-vowelconsonant came, and stood, and called as at other times, shmual. shmual. then shmual said, speak; for your worker hears.
yeahoh-vowelconsonant said to shmual, behold, i will do a thing in yisreal at which both the ears of everyone who hears it will tingle.
in that day i will perform against eli all that i have spoken concerning his house, from the beginning even to the end.
for i have told him that i will judge his house until world for the distortion which he knew, because his sons brought a curse on themselves, and he didn't restrain them.
therefore i have sworn to the house of eli that the distortion of eli's house shall not be removed with slaughter or rester until world.
shmual lay until the morning, and opened the doors of yeahoh-vowelconsonant's house. shmual was afraid to show eli the vision.
then eli called shmual and said, shmual, my son. he said, here i am.
he said, what is the thing that he has spoken to you? please don't hide it from me. theory do so to you, and more also, if you hide anything from me of all the things that he spoke to you.
shmual told him every bit, and hid nothing from him. he said, it is yeahoh-vowelconsonant. let him do what seems good to him.
shmual grew, and yeahoh-vowelconsonant was with him and let none of his words fall to the ground.
all yisreal from dan even to beer-sheba knew that shmual was established to be a bringer of yeahoh-vowelconsonant.
yeahoh-vowelconsonant appeared again in shiloh; for yeahoh-vowelconsonant revealed himself to shmual in shiloh by yeahoh-vowelconsonant's word.
4
the word of shmual came to all yisreal. now yisreal went out against the philistines to battle, and encamped beside haeben-haecer; and the philistines encamped in afeq.
the philistines put themselves in array against yisreal. when they joined battle, yisreal was defeated by the philistines, who killed about four thousand men of the array in the field.
when the people had come into the camp, the elders of yisreal said, why has yeahoh-vowelconsonant defeated us today before the philistines? let's get the cabinet of yeahoh-vowelconsonant's covenant out of shiloh and bring it to us, that it may come amongst us and save us out of the hand of our enemies.
so the people sent to shiloh, and they brought from there the cabinet of the covenant of yeahoh-vowelconsonant of troops, who sits above the kherubim; and the two sons of eli, xhofni and pinxhas, were there with the cabinet of the covenant of theory.
when the cabinet of yeahoh-vowelconsonant's covenant came into the camp, all yisreal shouted with a great shout, so that the land resounded.
when the philistines heard the noise of the shout, they said, what does the noise of this great shout in the camp of the hebrews mean? they understood that yeahoh-vowelconsonant's cabinet had come into the camp.
the philistines were afraid, for they said, theory has come into the camp. they said, woe to us. for there has not been such a thing before.
woe to us. who shall deliver us out of the hand of these mighty theories? these are the theories that struck the egyptians with all kinds of plagues in the desert.
be strong and behave like men, o you philistines, that you not be working for the hebrews, as they have been working for you. strengthen yourselves like men, and fight.
the philistines fought, and yisreal was defeated, and each man fled to his tent. there was a very great slaughter; for thirty thousand footmen of yisreal fell.
theory's cabinet was taken; and the two sons of eli, xhofni and pinxhas, were slain.
a man of benyamin ran out of the array and came to shiloh the same day, with his clothes torn and with dirt on his head.
when he came, behold, eli was sitting on his seat by the road watching, for his heart trembled for theory's cabinet. when the man came into the city and told about it, all the city cried out.
when eli heard the noise of the crying, he said, what does the noise of this tumult mean? the man hurried, and came and told eli.
now eli was ninety-eight years old. his eyes were set, so that he could not see.
the man said to eli, i am he who came out of the array, and i fled today out of the array. he said, how did the matter go, my son?
he who informed answered, yisreal has fled before the philistines, and there has been also a great slaughter amongst the people. your two sons also, xhofni and pinxhas, are dead, and theory's cabinet has been captured.
when he made mention of theory's cabinet, eli fell from off his seat backward by the side of the gate; and his neck broke, and he died, for he was an old man and heavy. he had judged yisreal forty years.
his daughter-in-law, pinxhas' wife, was with child, near to giving birth. when she heard the news that theory's cabinet was taken and that her father-in-law and her husband were dead, she bowed herself and gave birth; for her pains came on her.
about the time of her death the women who stood by her said to her, don't be afraid, for you have given birth to a son. but she didn't answer, neither did she put her to heart.
she named the child ai-khabod, saying, the heavyweight has rolled from yisreal. because theory's cabinet was taken, and because of her father-in-law and her husband.
she said, the heavyweight has rolled from yisreal; for theory's cabinet has been taken.
5
now the philistines had taken theory's cabinet, and they brought it from eben-haccer to ashdod.
the philistines took theory's cabinet, and brought it into the house of dagon and set it by dagon.
when the people of ashdod arose early on the next day, behold, dagon had fallen on his face to the ground before yeahoh-vowelconsonant's cabinet. they took dagon and set him in his place again.
when they arose early on the following morning, behold, dagon had fallen on his face to the ground before yeahoh-vowelconsonant's cabinet; and the head of dagon and both the palms of his hands were cut off on the threshold. only dagon's torso was intact.
therefore neither the kohens of dagon nor any who come into dagon's house step on the threshold of dagon in ashdod to this day.
but yeahoh-vowelconsonant's hand was heavy on the people of ashdod, and he destroyed them and struck them with tumours, even ashdod and her borders.
when the men of ashdod saw that it was so, they said, the cabinet of the theory of yisreal shall not stay with us, for his hand is severe on us and on dagon our theory.
they sent therefore and gathered together all the misters of the philistines, and said, what shall we do with the cabinet of the theory of yisreal? they answered, let the cabinet of the theory of yisreal be carried over to gat. they carried the cabinet of the theory of yisreal there.
it was so, that after they had carried it there, yeahoh-vowelconsonant's hand was against the city with a very great confusion; and he struck the men of the city, both small and great, so that tumours broke out on them.
so they sent theory's cabinet to eqron. as theory's cabinet came to eqron, the eqronis cried out, saying, they have brought the cabinet of the theory of yisreal here to us, to kill us and our people.
they sent therefore and gathered together all the misters of the philistines, and they said, send the cabinet of the theory of yisreal away, and let it go again to its own place, that it not kill us and our people. for there was a deadly panic throughout all the city. the hand of theory was very heavy there.
the men who didn't die were struck with the tumours; and the cry of the city went up to the namespaces.
6
yeahoh-vowelconsonant's cabinet was in the country of the philistines seven months.
the philistines called for the kohens and the diviners, saying, what shall we do with yeahoh-vowelconsonant's cabinet? show us how we should send it to its place.
they said, if you send away the cabinet of the theory of yisreal, don't send it empty; but by all means return a blamer to him. then you will be healed, and it will be known to you why his hand is not removed from you.
then they said, what should the blamer be which we shall return to him? they said, five golden tumours and five golden mice, for the number of the misters of the philistines; for one plague was on you all, and on your misters.
therefore you shall make images of your tumours and images of your mice that mar the land; and you shall give heavyweight to the theory of yisreal. perhaps he will release his hand from you, from your theories, and from your land.
why then do you harden your hearts as the egyptians and fuhrero hardened their hearts? when he had worked wonderfully amongst them, didn't they let the people go, and they went?
now therefore take and prepare yourselves a new cart and two milk cows on which there has come no yoke; and tie the cows to the cart, and bring their calves home from them;
and take yeahoh-vowelconsonant's cabinet and lay it on the cart. put the jewels of gold, which you return him for a blamer, in a box by its side; and send it away, that it may go.
behold, if it goes up by the way of its own border to beit shemesh, then he has done us this great fracture; but if not, then we shall know that it is not his hand that struck us. it was a chance that happened to us.
the men did so, and took two milk cows and tied them to the cart, and shut up their calves at home.
they put yeahoh-vowelconsonant's cabinet on the cart, and the box with the golden mice and the images of their tumours.
the cows took the straight way by the way to beit shemesh. they went along the highway, lowing as they went, and didn't turn away to the right hand or to the left; and the misters of the philistines went after them to the border of beit shemesh.
the people of beit shemesh were reaping their wheat harvest in the valley; and they lifted up their eyes and saw the cabinet, and rejoiced to see it.
the cart came into the field of yeahoshua of beit shemesh, and stood there, where there was a great stone. then they split the wood of the cart and upped the cows for an onup to yeahoh-vowelconsonant.
the levis took down yeahoh-vowelconsonant's cabinet and the box that was with it, in which the jewels of gold were, and put them on the great stone; and the men of beit shemesh upped onups and slaughtered slaughters the same day to yeahoh-vowelconsonant.
when the five misters of the philistines had seen it, they returned to eqron the same day.
these are the golden tumours which the philistines returned for a blamer to yeahoh-vowelconsonant: for ashdod one, for gaca one, for ashqelon one, for gat one, for eqron one;
and the golden mice, according to the number of all the cities of the philistines belonging to the five misters, both of fortified cities and of country villages, even to the great stone on which they set down yeahoh-vowelconsonant's cabinet. that stone remains to this day in the field of yeahoshua of beit shemesh.
he struck of the men of beit shemesh, because they had looked into yeahoh-vowelconsonant's cabinet, he struck fifty thousand and seventy of the men. then the people mourned, because yeahoh-vowelconsonant had struck the people with a great slaughter.
the men of beit shemesh said, who is able to stand before yeahoh-vowelconsonant, this dedicated theory? to whom shall he go up from us?
they sent messengers to the inhabitants of qiriat yearim, saying, the philistines have brought back yeahoh-vowelconsonant's cabinet. come down and bring it up to yourselves.
7
the men of qiriat yearim came and upped yeahoh-vowelconsonant's cabinet, and brought it into abinadab's house on the hill, and dedicated aleacar his son to keep yeahoh-vowelconsonant's cabinet.
from the day that the cabinet settled in qiriat yearim, the time was long—for it was twenty years; and all the house of yisreal lamented after yeahoh-vowelconsonant.
shmual spoke to all the house of yisreal, saying, if you are returning to yeahoh-vowelconsonant with all your heart, then put away the foreign theories and the ashtarot from amongst you, and direct your hearts to yeahoh-vowelconsonant, and work for him only; and he will deliver you out of the hand of the philistines.
then the children of yisreal removed the posses-lords and the ashtarot, and worked for yeahoh-vowelconsonant only.
shmual said, gather all yisreal to mizpah, and i will pray to yeahoh-vowelconsonant for you.
they gathered together to mizpah, and drew water, and poured it out before yeahoh-vowelconsonant, and fasted on that day, and said there, we have missed against yeahoh-vowelconsonant. shmual judged the children of yisreal in mizpah.
when the philistines heard that the children of yisreal were gathered together at mizpah, the misters of the philistines went up against yisreal. when the children of yisreal heard it, they were afraid of the philistines.
the children of yisreal said to shmual, don't stop crying to yeahoh-vowelconsonant our theory for us, that he will save us out of the hand of the philistines.
shmual took a suckling lamb, and upped it for an aller onup to yeahoh-vowelconsonant. shmual cried to yeahoh-vowelconsonant for yisreal, and yeahoh-vowelconsonant answered him.
as shmual was upping the onup, the philistines came near to battle against yisreal; but yeahoh-vowelconsonant thundered with a great thunder on that day on the philistines and confused them; and they were struck down before yisreal.
the men of yisreal went out of mizpah and chased the philistines, and struck them until they came under beit kar.
then shmual took a stone and set it between mizpah and shen, and called her name eben-haecer, saying, yeahoh-vowelconsonant helped us until now.
so the philistines were subdued, and they stopped coming within the border of yisreal. yeahoh-vowelconsonant's hand was against the philistines all the days of shmual.
the cities which the philistines had taken from yisreal were restored to yisreal, from eqron even to gat; and yisreal recovered its border out of the hand of the philistines. there was peace between yisreal and the amoris.
shmual judged yisreal all the days of his life.
he went from year to year in a circuit to beit-al, gilgal, and mizpah; and he judged yisreal in all those places.
his return was to ramah, for his house was there, and he judged yisreal there; and he built a slaughter-place to yeahoh-vowelconsonant there.
8
when shmual was old, he made his sons judges over yisreal.
now the name of his firstborn was yoal, and the name of his second, abiyeah. they were judges in beer-sheba.
his sons didn't walk in his ways, but turned away after dishonest gain, took bribes, and perverted justice.
then all the elders of yisreal gathered themselves together and came to shmual to ramah.
they said to him, behold, you are old, and your sons don't walk in your ways. now make us a king to judge us like all the nations.
but the thing displeased shmual when they said, give us a king to judge us. shmual prayed to yeahoh-vowelconsonant.
yeahoh-vowelconsonant said to shmual, listen to the voice of the people in all that they tell you; for they have not rejected you, but they have rejected me as the king over them.
according to all the works which they have done since the day that i brought them up out of egypt even to this day, in that they have forsaken me and worked for other theories, so they also do to you.
now therefore, listen to their voice. however, you shall protest solemnly to them, and shall show them the way of the king who will reign over them.
shmual told all yeahoh-vowelconsonant's words to the people who asked him for a king.
he said, this will be the way of the king who shall reign over you: he will take your sons and appoint them as his servants, for his chariots and to be his horsemen; and they will run before his chariots.
he will appoint them to him for captains of thousands and captains of fifties; and he will assign some to plough his ground and to reap his harvest; and to make his instruments of war and the instruments of his chariots.
he will take your daughters to be perfumers, to be cooks, and to be bakers.
he will take your fields, your vineyards, and your olive groves, even your best, and give them to his workers.
he will take one tenth of your seed and of your vineyards, and give it to his officers and to his workers.
he will take your workers, your female servants, your best young men, and your donkeys, and assign them to his own work.
he will take one tenth of your flocks; and you will be his workers.
you will cry out in that day because of your king whom you will have chosen for yourselves; and yeahoh-vowelconsonant will not answer you in that day.
but the people refused to listen to the voice of shmual; and they said, no, but we will have a king over us,
that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.
shmual heard all the words of the people, and he rehearsed them in the ears of yeahoh-vowelconsonant.
yeahoh-vowelconsonant said to shmual, listen to their voice, and make them a king. shmual said to the men of yisreal, everyone go to your own city.
9
now there was a man of benyamin, whose name was qish the son of abial, the son of zeror, the son of bekorat, the son of afiaxh, the son of a benyamini, a hero of valour.
he had a son whose name was shaul, an impressive young man; and there was not amongst the children of yisreal a more handsome person than he. from his shoulders and upward he was taller than any of the people.
the donkeys of qish, shaul's father, were lost. qish said to shaul his son, now take one of the servants with you, and arise, go look for the donkeys.
he passed through the hill country of efraim, and passed through the land of shalishah, but they didn't find them. then they passed through the land of shaalim, and they weren't there. then he passed through the land of the benyaminis, but they didn't find them.
when they had come to the land of zuf, shaul said to his servant who was with him, come. let's return, lest my father stop caring about the donkeys and be anxious for us.
the servant said to him, behold now, there is a man of theory in this city, and he is a man who is held in honour. all that he says surely happens. now let's go there. perhaps he can tell us which way to go.
then shaul said to his servant, but behold, if we go, what should we bring the man? for the bread is spent in our sacks, and there is not a present to bring to the man of theory. what do we have?
the servant answered shaul again and said, behold, i have in my hand the fourth part of a sheqel of silver. i will give that to the man of theory, to tell us our way.
(in earlier times in yisreal, when a man went to enquire of theory, he said, come. let's go to the seer; for he who is now called a bringer was before called a seer.)
then shaul said to his servant, well said. come. let's go. so they went to the city where the man of theory was.
as they went up the ascent to the city, they found young maidens going out to draw water, and said to them, is the seer here?
they answered them and said, he is. behold, he is before you. hurry now, for he has come today into the city; for the people have a slaughter today in the high place.
as soon as you have come into the city, you will immediately find him before he goes up to the high place to eat; for the people will not eat until he comes, because he blesses the slaughter. afterwards those who are invited eat. now therefore go up; for at this time you will find him.
they went up to the city. as they came within the city, behold, shmual came out towards them to go up to the high place.
now yeahoh-vowelconsonant had revealed to shmual a day before shaul came, saying,
tomorrow about this time i will send you a man out of the land of benyamin, and you shall sink-swim him to be prince over my people yisreal. he will save my people out of the hand of the philistines; for i have looked upon my people, because their cry has come to me.
when shmual saw shaul, yeahoh-vowelconsonant said to him, behold, the man of whom i spoke to you. he will have authority over my people.
then shaul approached shmual in the gateway, and said, please tell me where the seer's house is.
shmual answered shaul and said, i am the seer. go up before me to the high place, for you are to eat with me today. in the morning i will let you go and will tell you all that is in your heart.
as for your donkeys who were lost three days ago, don't set your mind on them, for they have been found. for whom does all yisreal desire? is it not you and all your father's house?
shaul answered, am i not a benyamini, of the smallest of the branches of yisreal? and my family the least of all the families of the branch of benyamin? why then do you speak to me like this?
shmual took shaul and his servant and brought them into the guest room, and made them sit in the best place amongst those who were invited, who were about thirty persons.
shmual said to the cook, bring the portion which i gave you, of which i said to you, ‘set it aside.'
the cook took up the thigh, and that which was on it, and set it before shaul. shmual said, behold, that which has been reserved. set it before yourself and eat; because it has been kept for you for the appointed time, for i said, ‘i have invited the people.' so shaul ate with shmual that day.
when they had come down from the high place into the city, he talked with shaul on the housetop.
they arose early; and about daybreak, shmual called to shaul on the housetop, saying, get up, that i may send you away. shaul arose, and they both went outside, he and shmual, together.
as they were going down at the end of the city, shmual said to shaul, tell the servant to go on ahead of us. he went ahead, then shmual said, but stand still first, that i may let you hear theory's message.
10
then shmual took the vial of oil and poured it on his head, then kissed him and said, hasn't yeahoh-vowelconsonant sink-swimmed you to be prince over his inheritance?
when you have gone from me today, then you will find two men by raxhel's tomb, on the border of benyamin at zelzaxh. they will tell you, ‘the donkeys which you went to look for have been found; and behold, your father has stopped caring about the donkeys and is anxious for you, saying, what shall i do for my son?'
then you will go on forward from there, and you will come to the oak of tabor. three men will meet you there going up to theory to beit-al: one carrying three young goats, and another carrying three loaves of bread, and another carrying a container of wine.
they will greet you and give you two loaves of bread, which you shall receive from their hand.
after that you will come to the hill of theory, where the garrison of the philistines is; and it will happen, when you have come there to the city, that you will meet a band of bringers coming down from the high place with a lute, a tambourine, a pipe, and a violin before them; and they will be come-bringing.
then yeahoh-vowelconsonant's breathwind will come mightily on you, then you will come-bring with them and will be turned into another man.
let it be, when these signs have come to you, that you do what is appropriate for the occasion; for theory is with you.
go down ahead of me to gilgal; and behold, i will come down to you to up onups and to slaughter slaughters of completers. wait seven days, until i come to you and show you what you are to do.
it was so, that when he had turned his back to go from shmual, theory gave him another heart; and all those signs happened that day.
when they came there to the hill, behold, a band of bringers met him; and the breathwind of theory came mightily on him, and he come-brought amongst them.
when all who knew him before saw that, behold, he come-brought with the bringers, then the people said to one another, what is this that has come to the son of qish? is shaul also amongst the bringers?
one from the same place answered, who is their father? therefore it became a proverb, is shaul also amongst the bringers?
when he had finished come-bringing, he came to the high place.
shaul's uncle said to him and to his servant, where did you go? he said, to seek the donkeys. when we saw that they were not found, we came to shmual.
shaul's uncle said, please tell me what shmual said to you.
shaul said to his uncle, he told us plainly that the donkeys were found. but concerning the matter of the kingdom, of which shmual spoke, he didn't tell him.
shmual called the people together to yeahoh-vowelconsonant to mizpah;
and he said to the children of yisreal, yeahoh-vowelconsonant, the theory of yisreal, says ‘i brought yisreal up out of egypt and i delivered you out of the hand of the egyptians, and out of the hand of all the kingdoms that oppressed you.'
but you have today rejected your theory, who himself saves you out of all your calamities and your distresses; and you have said to him, ‘no. set a king over us.' now therefore present yourselves before yeahoh-vowelconsonant by your branches and by your thousands.
so shmual brought all the branches of yisreal near, and the branch of benyamin was chosen.
he brought the branch of benyamin near by their families and the family of the matris was chosen. then shaul the son of qish was chosen; but when they looked for him, he could not be found.
therefore they asked of yeahoh-vowelconsonant further, is there yet a man to come here? yeahoh-vowelconsonant answered, behold, he has hidden himself amongst the baggage.
they ran and got him there. when he stood amongst the people, he was higher than any of the people from his shoulders and upward.
shmual said to all the people, do you see him whom yeahoh-vowelconsonant has chosen, that there is no one like him amongst all the people? all the people shouted and said, long live the king.
then shmual told the people the regulations of the kingdom, and wrote it in a book and laid it up before yeahoh-vowelconsonant. shmual sent all the people away, every man to his house.
shaul also went to his house in gibeah; and the army went with him, whose hearts theory had touched.
but certain worthless fellows said, how could this man save us? they despised him, and brought him no rester. but he held his peace.
11
then naxhash the amoni came up and encamped against yabesh gilead; and all the men of yabesh said to naxhash, make a covenant with us, and we will work for you.
naxhash the amoni said to them, on this condition i will make it with you, that all your right eyes be gouged out. i will make this dishonour all yisreal.
the elders of yabesh said to him, give us seven days, that we may send messengers to all the borders of yisreal; and then, if there is no one to save us, we will come out to you.
then the messengers came to gibeah of shaul, and spoke these words in the ears of the people, then all the people lifted up their voice and wept.
behold, shaul came following the oxen out of the field; and shaul said, what ails the people that they weep? they told him the words of the men of yabesh.
theory's breathwind came mightily on shaul when he heard those words, and his anger burnt hot.
he took a yoke of oxen and cut them in pieces, then sent them throughout all the borders of yisreal by the hand of messengers, saying, whoever doesn't come out after shaul and after shmual, so shall it be done to his oxen. the dread of yeahoh-vowelconsonant fell on the people, and they came out as one man.
he counted them in beceq; and the children of yisreal were three hundred thousand, and the men of yeahudah thirty thousand.
they said to the messengers who came, tell the men of yabesh gilead, ‘tomorrow, by the time the sun is hot, you will be rescued.' the messengers came and told the men of yabesh; and they were glad.
therefore the men of yabesh said, tomorrow we will come out to you, and you shall do with us all that seems good to you.
on the next day, shaul put the people in three companies; and they came into the middle of the camp in the morning watch, and struck the amonis until the heat of the day. those who remained were scattered, so that no two of them were left together.
the people said to shmual, who is he who said, ‘shall shaul reign over us?' bring those men, that we may put them to death.
shaul said, no man shall be put to death today; for today yeahoh-vowelconsonant has rescued yisreal.
then shmual said to the people, come. let's go to gilgal, and renew the kingdom there.
all the people went to gilgal; and there they made shaul king before yeahoh-vowelconsonant in gilgal. there they slaughtered slaughters of completers before yeahoh-vowelconsonant; and there shaul and all the men of yisreal rejoiced greatly.
12
shmual said to all yisreal, behold, i have listened to your voice in all that you said to me, and have made a king over you.
now, behold, the king walks before you. i am old and grey-headed. behold, my sons are with you. i have walked before you from my youth to this day.
here i am. witness against me before yeahoh-vowelconsonant and before his sink-swim-chat. whose ox have i taken? whose donkey have i taken? whom have i defrauded? whom have i oppressed? of whose hand have i taken a bribe to make me blind my eyes? i will restore it to you.
they said, you have not defrauded us, nor oppressed us, neither have you taken anything from anyone's hand.
he said to them, yeahoh-vowelconsonant is witness against you, and his sink-swim-chat is witness today, that you have not found anything in my hand. they said, he is witness.
shmual said to the people, it is yeahoh-vowelconsonant who appointed mosheh and ahron, and that brought your fathers up out of the land of egypt.
now therefore stand still, that i may plead with you before yeahoh-vowelconsonant concerning all the right acts of yeahoh-vowelconsonant, which he did to you and to your fathers.
when yaqob had come into egypt, and your fathers cried to yeahoh-vowelconsonant, then yeahoh-vowelconsonant sent mosheh and ahron, who brought your fathers out of egypt, and made them to dwell in this place.
but they forgot yeahoh-vowelconsonant their theory; and he sold them into the hand of sisera, captain of the troop of xhazor, and into the hand of the philistines, and into the hand of the king of moab; and they fought against them.
they cried to yeahoh-vowelconsonant, and said, ‘we have missed, because we have forsaken yeahoh-vowelconsonant and have worked for the posses-lords and the ashtarot; but now deliver us out of the hand of our enemies, and we will work for you.'
yeahoh-vowelconsonant sent yerubbaal, bedan, yeftaxh, and shmual, and delivered you out of the hand of your enemies on every side; and you lived in safety.
when you saw that naxhash the king of the children of amon came against you, you said to me, ‘no, but a king shall reign over us,' when yeahoh-vowelconsonant your theory was your king.
now therefore see the king whom you have chosen and whom you have asked for. behold, yeahoh-vowelconsonant has set a king over you.
if you will respect yeahoh-vowelconsonant, and work for him, and listen to his voice, and not rebel against the mouth of yeahoh-vowelconsonant, then both you and also the king who reigns over you are followers of yeahoh-vowelconsonant your theory.
but if you will not listen to yeahoh-vowelconsonant's voice, but rebel against the mouth of yeahoh-vowelconsonant, then yeahoh-vowelconsonant's hand will be against you, as it was against your fathers.
now therefore stand still and see this great thing, which yeahoh-vowelconsonant will do before your eyes.
isn't it wheat harvest today? i will call to yeahoh-vowelconsonant, that he may send thunder and rain; and you will know and see that your fracture is great, which you have done in yeahoh-vowelconsonant's sight, in asking for a king.
so shmual called to yeahoh-vowelconsonant, and yeahoh-vowelconsonant sent thunder and rain that day. then all the people greatly respected yeahoh-vowelconsonant and shmual.
all the people said to shmual, pray for your worker to yeahoh-vowelconsonant your theory, that we not die; for we have added to all our misses this fracture, to ask for a king.
shmual said to the people, don't be afraid. you have indeed done all this fracture; yet don't turn away from following yeahoh-vowelconsonant, but work for yeahoh-vowelconsonant with all your heart.
don't turn away to go after vain things which can't profit or deliver, for they are vain.
for yeahoh-vowelconsonant will not forsake his people for his great name's sake, because it has pleased yeahoh-vowelconsonant to make you a people for himself.
moreover, as for me, far be it from me that i should miss against yeahoh-vowelconsonant in ceasing to pray for you; but i will instruct you in the good and the right way.
only respect yeahoh-vowelconsonant, and work for him in truth with all your heart; for consider what great things he has done for you.
but if you keep doing fracture, you will be consumed, both you and your king.
13
shaul was thirty years old when he became king, and he reigned over yisreal forty-two years.
shaul chose for himself three thousand men of yisreal, of which two thousand were with shaul in mikhmash and in the mount of beit-al, and one thousand were with yonatan in gibeah of benyamin. he sent the rest of the people to their own tents.
yonatan struck the garrison of the philistines that was in geba, and the philistines heard of it. shaul blew the trumpet throughout all the land, saying, let the hebrews hear.
all yisreal heard that shaul had struck the garrison of the philistines, and also that yisreal was considered an abomination to the philistines. the people were gathered together after shaul to gilgal.
the philistines assembled themselves together to fight with yisreal: thirty thousand chariots, six thousand horsemen, and people as the sand which is on the seashore in multitude. they came up and encamped in mikhmash, eastward of beit aven.
when the men of yisreal saw that they were in trouble (for the people were distressed), then the people hid themselves in caves, in thickets, in rocks, in tombs, and in pits.
now some of the hebrews had gone over the yordan to the land of gad and gilead; but as for shaul, he was yet in gilgal, and all the people followed him trembling.
he stayed seven days, according to the time set by shmual; but shmual didn't come to gilgal, and the people were scattering from him.
shaul said, bring the onup to me here, and the completers. he upped the onup.
it came to pass that as soon as he had finished upping the onup, behold, shmual came; and shaul went out to meet him, that he might greet him.
shmual said, what have you done? shaul said, because i saw that the people were scattered from me, and that you didn't come within the days appointed, and that the philistines assembled themselves together at mikhmash,
therefore i said, ‘now the philistines will come down on me to gilgal, and i haven't entreated the favour of yeahoh-vowelconsonant.' i forced myself therefore, and upped the onup.
shmual said to shaul, you have done foolishly. you have not kept the mitzvah of yeahoh-vowelconsonant your theory, which he mitzva'ed you; for now yeahoh-vowelconsonant would have established your kingdom on yisreal until world.
but now your kingdom will not continue. yeahoh-vowelconsonant has sought for himself a man after his own heart, and yeahoh-vowelconsonant has appointed him to be prince over his people, because you have not kept that which yeahoh-vowelconsonant mitzva'ed you.
shmual arose, and went from gilgal to gibeah of benyamin. shaul counted the people who were present with him, about six hundred men.
shaul, and yonatan his son, and the people who were present with them, stayed in geba of benyamin; but the philistines encamped in mikhmash.
the raiders came out of the camp of the philistines in three companies: one company turned to the way to ofrah, to the land of shual;
another company turned the way to beit xhoron; and another company turned the way of the border that looks down on the valley of zeboim towards the desert.
now there was no blacksmith found throughout all the land of yisreal, for the philistines said, lest the hebrews make themselves swords or spears;
but all the yisrealis went down to the philistines, each man to sharpen his own ploughshare, mattock, axe, and sickle.
the price was one payim each to sharpen mattocks, ploughshares, pitchforks, axes, and goads.
so it came to pass in the day of battle that neither sword nor spear was found in the hand of any of the people who were with shaul and yonatan; but shaul and yonatan his son had them.
the garrison of the philistines went out to the pass of mikhmash.
14
now it happened on a day that yonatan the son of shaul said to the young man who bore his armour, come. let's go over to the philistines' garrison that is on the other side. but he didn't tell his father.
shaul stayed in the uttermost part of gibeah under the pomegranate tree which is in migron; and the people who were with him were about six hundred men,
including axhiyeah the son of axhitub, aikhabod's brother, the son of pinxhas, the son of eli the kohen of yeahoh-vowelconsonant in shiloh, wearing an ephod. the people didn't know that yonatan was gone.
between the passes, by which yonatan sought to go over to the philistines' garrison, there was a rocky crag on the one side and a rocky crag on the other side; and the name of the one was bozez, and the name of the other seneh.
the one crag rose up on the north in front of mikhmash, and the other on the south in front of geba.
yonatan said to the young man who bore his armour, come. let's go over to the garrison of these uncircumcised. it may be that yeahoh-vowelconsonant will work for us, for there is no restraint on yeahoh-vowelconsonant to save by many or by few.
his armour bearer said to him, do all that is in your heart. go, and behold, i am with you according to your heart.
then yonatan said, behold, we will pass over to the men, and we will reveal ourselves to them.
if they say this to us, ‘wait until we come to you.' then we will stand still in our place and will not go up to them.
but if they say this, ‘come up to us.' then we will go up, for yeahoh-vowelconsonant has delivered them into our hand. this shall be the sign to us.
both of them revealed themselves to the garrison of the philistines; and the philistines said, behold, the hebrews are coming out of the holes where they had hidden themselves.
the men of the garrison answered yonatan and his armour bearer, and said, come up to us, and we will show you something. yonatan said to his armour bearer, come up after me, for yeahoh-vowelconsonant has delivered them into the hand of yisreal.
yonatan climbed up on his hands and on his feet, and his armour bearer after him, and they fell before yonatan; and his armour bearer killed them after him.
that first slaughter, which yonatan and his armour bearer made, was about twenty men, within as it were half a furrow's length in an acre of land.
there was a trembling in the camp, in the field, and amongst all the people; the garrison and the raiders also trembled; and the land quaked, so there was an exceedingly great trembling.
the watchmen of shaul in gibeah of benyamin looked; and behold, the multitude melted away and scattered.
then shaul said to the people who were with him, count now, and see who is missing from us. when they had counted, behold, yonatan and his armour bearer were not there.
shaul said to axhiyeah, bring theory's cabinet here. for theory's cabinet was with the children of yisreal at that time.
while shaul talked to the kohen, the tumult that was in the camp of the philistines went on and increased; and shaul said to the kohen, withdraw your hand.
shaul and all the people who were with him were gathered together, and came to the battle; and behold, they were all striking each other with their swords in very great confusion.
now the hebrews who were with the philistines before and who went up with them into the camp from all around, even they also turned to be with the yisrealis who were with shaul and yonatan.
likewise all the men of yisreal who had hidden themselves in the hill country of efraim, when they heard that the philistines fled, even they also followed hard after them in the battle.
so yeahoh-vowelconsonant saved yisreal that day; and the battle passed over by beit aven.
the men of yisreal were distressed that day; for shaul had adjured the people, saying, cursed is the man who eats any food until it is evening, and i am avenged of my enemies. so none of the people tasted food.
all the people came into the forest; and there was honey on the ground.
when the people had come to the forest, behold, honey was dripping, but no one put his hand to his mouth, for the people respected the oath.
but yonatan didn't hear when his father made the people swear an oath. therefore he put out the end of the rod that was in his hand and dipped it in the honeycomb, and put his hand to his mouth; and his eyes brightened.
then one of the people answered, and said, your father directly let the people swear an oath, saying, ‘cursed is the man who eats food today.' so the people were faint.
then yonatan said, my father has troubled the land. please look how my eyes have brightened because i tasted a little of this honey.
how much more, if perhaps the people had eaten freely today of the plunder of their enemies which they found? for now there has been no great slaughter amongst the philistines.
they struck the philistines that day from mikhmash to aiyalon. the people were very faint;
and the people pounced on the plunder, and took sheep, cattle, and calves, and killed them on the ground; and the people ate them with the blood.
then they told shaul, saying, behold, the people are missing against yeahoh-vowelconsonant, in that they eat meat with the blood. he said, you have dealt treacherously. roll a large stone to me today.
shaul said, disperse yourselves amongst the people, and tell them, ‘every man bring me here his ox, and every man his sheep, and kill them here, and eat; and don't miss against yeahoh-vowelconsonant in eating meat with the blood.' all the people brought every man his ox with him that night, and killed them there.
shaul built a slaughter-place to yeahoh-vowelconsonant. this was the first slaughter-place that he built to yeahoh-vowelconsonant.
shaul said, let's go down after the philistines by night, and take plunder amongst them until the morning light. let's not leave a man of them. they said, do whatever seems good to you. then the kohen said, let's draw near here to theory.
shaul asked counsel of theory: shall i go down after the philistines? will you deliver them into the hand of yisreal? but he didn't answer him that day.
shaul said, draw near here, all you chiefs of the people, and know and see in whom this miss has been today.
for as yeahoh-vowelconsonant lives, who saves yisreal, though it is in yonatan my son, he shall surely die. but there was not a man amongst all the people who answered him.
then he said to all yisreal, you be on one side, and i and yonatan my son will be on the other side. the people said to shaul, do what seems good to you.
therefore shaul said to yeahoh-vowelconsonant, the theory of yisreal, show the right. yonatan and shaul were chosen, but the people escaped.
shaul said, cast lots between me and yonatan my son. yonatan was selected.
then shaul said to yonatan, tell me what you have done. yonatan told him, and said, i certainly did taste a little honey with the end of the rod that was in my hand; and behold, i must die.
shaul said, theory do so and more also; for you shall surely die, yonatan.
the people said to shaul, shall yonatan die, who has worked this great saving in yisreal? far from it. as yeahoh-vowelconsonant lives, there shall not one hair of his head fall to the ground, for he has worked with theory today. so the people rescued yonatan, so he didn't die.
then shaul went up from following the philistines; and the philistines went to their own place.
now when shaul had taken the kingdom over yisreal, he fought against all his enemies on every side: against moab, and against the children of amon, and against adom, and against the kings of zobah, and against the philistines. wherever he turned himself, he defeated them.
he did valiantly and struck the amaleqis, and delivered yisreal out of the hands of those who plundered them.
now the sons of shaul were yonatan, ishvi, and malkhi-shua; and the names of his two daughters were these: the name of the firstborn merab, and the name of the younger mikhal.
the name of shaul's wife was axhinoam the daughter of axhimaaz. the name of the captain of his troop was abner the son of ner, shaul's uncle.
qish was the father of shaul, and ner the father of abner was the son of abial.
there was severe war against the philistines all the days of shaul; and when shaul saw any hero man or any valiant man, he took him into his service.
15
shmual said to shaul, yeahoh-vowelconsonant sent me to sink-swim you to be king over his people, over yisreal. now therefore listen to the voice of yeahoh-vowelconsonant's words.
yeahoh-vowelconsonant of troops says, ‘i remember what amaleq did to yisreal, how he set himself against him on the way when he came up out of egypt.
now go and strike amaleq, and net all that they have, and don't spare them; but kill both man and woman, infant and nursing baby, ox and sheep, camel and donkey.'
shaul summoned the people, and counted them in telaim, two hundred thousand footmen and ten thousand men of yeahudah.
shaul came to the city of amaleq, and set an ambush in the valley.
shaul said to the qenis, go, depart, go down from amongst the amaleqis, lest i destroy you with them; for you showed kindness to all the children of yisreal when they upped from egypt. so the qenis departed from amongst the amaleqis.
shaul struck the amaleqis, from xhavilah as you go to shur, which is before egypt.
he took agag the king of the amaleqis alive, and netted all the people with the edge of the sword.
but shaul and the people spared agag and the best of the sheep, of the cattle, of the fat calves, of the lambs, and all that was good, and were not willing to net them; but everything that was vile and refuse, that they netted.
then yeahoh-vowelconsonant's word came to shmual, saying,
it grieves me that i have set up shaul to be king, for he has turned back from following me, and has not performed my words. shmual was angry; and he cried to yeahoh-vowelconsonant all night.
shmual rose early to meet shaul in the morning; and shmual was told, saying, shaul came to karmel, and behold, he set up a monument for himself, turned, passed on, and went down to gilgal.
shmual came to shaul; and shaul said to him, you are blessed by yeahoh-vowelconsonant. i have performed the word of yeahoh-vowelconsonant.
shmual said, then what does this bleating of the sheep in my ears and the lowing of the cattle which i hear mean?
shaul said, they have brought them from the amaleqis; for the people spared the best of the sheep and of the cattle, to slaughter to yeahoh-vowelconsonant your theory. we have netted the rest.
then shmual said to shaul, stay, and i will tell you what yeahoh-vowelconsonant said to me last night. he said to him, say on.
shmual said, though you were little in your own sight, weren't you made the head of the branches of yisreal? yeahoh-vowelconsonant sink-swimmed you king over yisreal;
and yeahoh-vowelconsonant sent you on a journey, and said, ‘go, and net the missers the amaleqis, and fight against them until they are consumed.'
why then didn't you obey yeahoh-vowelconsonant's voice, but took the plunder, and did that which was fracture in yeahoh-vowelconsonant's sight?
shaul said to shmual, but i have obeyed yeahoh-vowelconsonant's voice, and have gone the way which yeahoh-vowelconsonant sent me, and have brought agag the king of amaleq, and have netted the amaleqis.
but the people took of the plunder, sheep and cattle, the best of the netted, to slaughter to yeahoh-vowelconsonant your theory in gilgal.
shmual said, has yeahoh-vowelconsonant as great delight in onups and slaughters, as in obeying yeahoh-vowelconsonant's voice? behold, to obey is better than slaughter, and to listen than the fat of rams.
for rebellion is as the miss of witchcraft, and stubbornness is as idolatry and teraphim. because you have rejected yeahoh-vowelconsonant's word, he has also rejected you from being king.
shaul said to shmual, i have missed; for i have transgressed the mouth of yeahoh-vowelconsonant and your words, because i respected the people and obeyed their voice.
now therefore, please pardon my miss, and turn again with me, that i may sink down to yeahoh-vowelconsonant.
shmual said to shaul, i will not return with you; for you have rejected yeahoh-vowelconsonant's word, and yeahoh-vowelconsonant has rejected you from being king over yisreal.
as shmual turned around to go away, shaul grabbed the skirt of his robe, and it tore.
shmual said to him, yeahoh-vowelconsonant has torn the kingdom of yisreal from you today, and has given it to a neighbour of yours who is better than you.
also the strength of yisreal will not lie nor repent; for he is not a man, that he should repent.
then he said, i have missed; yet please honour me now before the elders of my people and before yisreal, and come back with me, that i may sink down to yeahoh-vowelconsonant your theory.
so shmual went back with shaul; and shaul sank down to yeahoh-vowelconsonant.
then shmual said, bring agag the king of the amaleqis here to me. agag came to him cheerfully. agag said, surely the bitterness of death is past.
shmual said, as your sword has made women childless, so your mother will be childless amongst women. then shmual cut agag in pieces before yeahoh-vowelconsonant in gilgal.
then shmual went to ramah; and shaul went up to his house to gibeah of shaul.
shmual came no more to see shaul until the day of his death, but shmual mourned for shaul. yeahoh-vowelconsonant grieved that he had made shaul king over yisreal.
16
yeahoh-vowelconsonant said to shmual, how long will you mourn for shaul, since i have rejected him from being king over yisreal? fill your horn with oil, and go. i will send you to yesse the beit-lexhemi, for i have provided a king for myself amongst his sons.
shmual said, how can i go? if shaul hears it, he will kill me. yeahoh-vowelconsonant said, take a heifer with you, and say, ‘i have come to slaughter to yeahoh-vowelconsonant.'
call yesse to the slaughter, and i will show you what you shall do. you shall sink-swim to me him whom i name to you.
shmual did that which yeahoh-vowelconsonant spoke, and came to beit-lexhem. the elders of the city came to meet him trembling, and said, do you come peaceably?
he said, peaceably; i have come to slaughter to yeahoh-vowelconsonant. dedicate yourselves, and come with me to the slaughter. he dedicated yesse and his sons, and called them to the slaughter.
when they had come, he looked at aliab, and said, surely yeahoh-vowelconsonant's sink-swim-chat is before him.
but yeahoh-vowelconsonant said to shmual, don't look on his face, or on the height of his stature, because i have rejected him; for i don't see as man sees. for man looks at the outward appearance, but yeahoh-vowelconsonant looks at the heart.
then yesse called abinadab, and made him pass before shmual. he said, yeahoh-vowelconsonant has not chosen this one, either.
then yesse made shamah to pass by. he said, yeahoh-vowelconsonant has not chosen this one, either.
yesse made seven of his sons to pass before shmual. shmual said to yesse, yeahoh-vowelconsonant has not chosen these.
shmual said to yesse, are all your children here? he said, there remains yet the youngest. behold, he is keeping the sheep. shmual said to yesse, send and get him, for we will not sit down until he comes here.
he sent, and brought him in. now he was ruddy, with a handsome face and good appearance. yeahoh-vowelconsonant said, stand up. sink-swim him, for this is he.
then shmual took the horn of oil and sink-swimmed him in the middle of his brothers. then yeahoh-vowelconsonant's breathwind came mightily on david from that day forward. so shmual rose up and went to ramah.
now yeahoh-vowelconsonant's breathwind departed from shaul, and a fracture breathwind from yeahoh-vowelconsonant troubled him.
shaul's workers said to him, see now, a fracture breathwind from theory troubles you.
let our mister now say to your workers who are in front of you to seek out a man who is a skilful player on the violin. then when the fracture breathwind from theory is on you, he will play with his hand, and you will be well.
shaul said to his workers, provide me now a man who can play well, and bring him to me.
then one of the young men answered and said, behold, i have seen a son of yesse the beit-lexhemi who is skilful in playing, a hero of valour, a man of war, prudent in speech, and a handsome person; and yeahoh-vowelconsonant is with him.
therefore shaul sent messengers to yesse, and said, send me david your son, who is with the sheep.
yesse took a donkey loaded with bread, a container of wine, and a young goat, and sent them by david his son to shaul.
david came to shaul and stood before him. he loved him greatly; and he became his armour bearer.
shaul sent to yesse, saying, please let david stand before me, for he has found favour in my sight.
when the breathwind from theory was on shaul, david took the violin and played with his hand; so shaul was refreshed and was well, and the fracture breathwind departed from him.
17
now the philistines gathered together their camps to battle; and they were gathered together at sokoh, which belongs to yeahudah, and encamped between sokoh and aceqah in efes-damim.
shaul and the men of yisreal were gathered together, and encamped in the valley of alah, and set the battle in array against the philistines.
the philistines stood on the mountain on the one side, and yisreal stood on the mountain on the other side: and there was a valley between them.
and the man of the sons emerged from the camps of the philistines, goliat his name, from gat, whose height was six cubits and a span.
he had a helmet of bronze on his head, and he wore a coat of mail; and the weight of the coat was five thousand sheqels of bronze.
he had bronze shin armour on his legs and a bronze javelin between his shoulders.
the staff of his spear was like a weaver's beam; and his spear's head weighed six hundred sheqels of iron. his shield bearer went before him.
he stood and cried to the arrays of yisreal, and said to them, why have you come out to set your battle in array? am i not a philistine, and you workers to shaul? choose a man for yourselves, and let him come down to me.
if he is able to fight with me and kill me, then will we be your workers; but if i prevail against him and kill him, then you will be our workers and work for us.
the philistine said, i defy the arrays of yisreal today. give me a man, that we may fight together.
when shaul and all yisreal heard those words of the philistine, they were dismayed and greatly afraid.
now david was the son of that efrati of beit-lexhem yeahudah, whose name was yesse; and he had eight sons. the man was an elderly old man in the days of shaul.
the three oldest sons of yesse had gone after shaul to the battle; and the names of his three sons who went to the battle were aliab the firstborn, and next to him abinadab, and the third shamah.
david was the youngest; and the three oldest followed shaul.
now david went back and forth from shaul to feed his father's sheep at beit-lexhem.
the philistine came near morning and evening, and presented himself forty days.
yesse said to david his son, now take for your brothers an efah of this parched grain and these ten loaves, and carry them quickly to the camp to your brothers;
and bring these ten cheeses to the captain of their thousand; and see how your brothers are doing, and bring back news.
now shaul, and they, and all the men of yisreal were in the valley of alah, fighting with the philistines.
david rose up early in the morning and left the sheep with a keeper, and took the provisions and went, as yesse had mitzva'ed him. he came to the place of the wagons as the army which was going out to the fight shouted for the battle.
yisreal and the philistines put the battle in array, array against array.
david left his baggage in the hand of the keeper of the baggage and ran to the array, and came and greeted his brothers.
as he talked with them, behold, the man of the sons upped, goliat the philistine his name, from gat, from the ranks of the philistines, and said the same words; and david heard them.
all the men of yisreal, when they saw the man, fled from him and were terrified.
the men of yisreal said, have you seen this man who has come up? he has surely come up to defy yisreal. the king will give great riches to the man who kills him, and will give him his daughter, and will make his father's house tax-free in yisreal.
david spoke to the men who stood by him, saying, what shall be done to the man who kills this philistine and takes away the reproach from yisreal? for who is this uncircumcised philistine, that he should defy the arrays of the living theory?
the people answered him in this way, saying, so shall it be done to the man who kills him.
aliab his oldest brother heard when he spoke to the men; and aliab's anger burnt against david, and he said, why have you come down? with whom have you left those few sheep in the desert? i know your pride and the fracture of your heart; for you have come down that you might see the battle.
david said, what have i now done? is there not a word?
he turned away from him towards another, and spoke like that again; and the people answered him again the same way.
when the words were heard which david spoke, they rehearsed them before shaul; and he sent for him.
david said to shaul, let no man's heart fail because of him. your worker will go and fight with this philistine.
shaul said to david, you are not able to go against this philistine to fight with him; for you are but a youth, and he a man of war from his youth.
david said to shaul, your worker was keeping his father's sheep; and when a lion or a bear came and took a lamb out of the flock,
i went out after him, struck him, and rescued it out of his mouth. when he arose against me, i caught him by his beard, struck him, and killed him.
your worker struck both the lion and the bear. this uncircumcised philistine shall be as one of them, since he has defied the arrays of the living theory.
david said, yeahoh-vowelconsonant, who delivered me out of the paw of the lion and out of the paw of the bear, will deliver me out of the hand of this philistine. shaul said to david, go. yeahoh-vowelconsonant will be with you.
shaul dressed david with his clothing. he put a helmet of bronze on his head, and he clad him with a coat of mail.
david strapped his sword on his clothing and he tried to move, for he had not tested it. david said to shaul, i can't go with these, for i have not tested them. then david took them off.
he took his staff in his hand, and chose for himself five smooth stones out of the brook, and put them in the pouch of his shepherd's bag which he had. his sling was in his hand; and he came near to the philistine.
the philistine walked and came near to david; and the man who bore the shield went before him.
when the philistine looked around and saw david, he disdained him; for he was but a youth, and ruddy, and had a good looking face.
the philistine said to david, am i a dog, that you come to me with sticks? the philistine cursed david by his theories.
the philistine said to david, come to me, and i will give your flesh to the birds of the namespaces and to the animals of the field.
then david said to the philistine, you come to me with a sword, with a spear, and with a javelin; but i come to you in the name of yeahoh-vowelconsonant of troops, the theory of the arrays of yisreal, whom you have defied.
today, yeahoh-vowelconsonant will deliver you into my hand. i will strike you and take your head from off you. i will give the dead bodies of the camp of the philistines today to the birds of the namespaces and to the wild animals of the land, that all the land may know that there is a theory in yisreal,
and that all this community may know that yeahoh-vowelconsonant doesn't save with sword and spear; for the battle is yeahoh-vowelconsonant's, and he will give you into our hand.
when the philistine arose, and walked and came near to meet david, david hurried and ran towards the camp to meet the philistine.
david put his hand in his bag, took a stone and slung it, and struck the philistine in his forehead. the stone sank into his forehead, and he fell on his face to the land.
so david prevailed over the philistine with a sling and with a stone, and struck the philistine and killed him; but there was no sword in david's hand.
then david ran, stood over the philistine, took his sword, drew it out of its sheath, killed him, and cut off his head with it. when the philistines saw that their champion was dead, they fled.
the men of yisreal and of yeahudah arose and shouted, and chased the philistines as far as gai and to the gates of eqron. the wounded of the philistines fell down by the way to shaaraim, even to gat and to eqron.
the children of yisreal returned from chasing after the philistines, and they plundered their camp.
david took the head of the philistine and brought it to yerushalem, but he put his armour in his tent.
when shaul saw david go out against the philistine, he said to abner, the captain of the troop, abner, whose son is this youth? abner said, as your self lives, o king, i can't tell.
the king said, enquire whose son the young man is.
as david returned from the slaughter of the philistine, abner took him and brought him before shaul with the head of the philistine in his hand.
shaul said to him, whose son are you, you young man? david answered, i am the son of your worker yesse the beit-lexhemi.
18
when he had finished speaking to shaul, the self of yonatan was knit with the self of david, and yonatan loved him as his own self.
shaul took him that day, and wouldn't let him go home to his father's house any more.
then yonatan and david made a covenant, because he loved him as his own self.
yonatan stripped himself of the robe that was on him and gave it to david with his clothing, even including his sword, his bow, and his sash.
david went out wherever shaul sent him, and behaved himself wisely; and shaul set him over the men of war. it was good in the sight of all the people, and also in the sight of shaul's workers.
as they came, when david returned from the slaughter of the philistine, the women came out of all the cities of yisreal, singing and dancing, to meet king shaul with tambourines, with joy, and with instruments of music.
the women sang to one another as they played, and said, shaul has slain his thousands, and david his ten thousands.
shaul was very angry, and this saying displeased him. he said, they have credited david with ten thousands, and they have only credited me with thousands. what can he have more but the kingdom?
shaul watched david from that day and forward.
on the next day, a fracture breathwind from theory came mightily on shaul, and he come-brought in the middle of the house. david played with his hand, as he did day by day. shaul had his spear in his hand;
and shaul threw the spear, for he said, i will pin david to the wall. david escaped from his presence twice.
shaul was afraid of david, because yeahoh-vowelconsonant was with him, and had departed from shaul.
therefore shaul removed him from his presence, and made him his captain over a thousand; and he went out and came in before the people.
david behaved himself wisely in all his ways; and yeahoh-vowelconsonant was with him.
when shaul saw that he behaved himself very wisely, he stood in awe of him.
but all yisreal and yeahudah loved david; for he went out and came in before them.
shaul said to david, behold, my elder daughter merab. i will give her to you as wife. only be valiant for me, and fight yeahoh-vowelconsonant's battles. for shaul said, don't let my hand be on him, but let the hand of the philistines be on him.
david said to shaul, who am i, and what is my life, or my father's family in yisreal, that i should be son-in-law to the king?
but at the time when merab, shaul's daughter, should have been given to david, she was given to adrial the mexholati as wife.
mikhal, shaul's daughter, loved david; and they told shaul, and the thing pleased him.
shaul said, i will give her to him, that she may be a snare to him and that the hand of the philistines may be against him. therefore shaul said to david a second time, you shall today be my son-in-law.
shaul mitzva'ed his workers, talk with david secretly, and say, ‘behold, the king has delight in you, and all his workers love you. now therefore be the king's son-in-law.'
shaul's workers spoke those words in the ears of david. david said, does it seem to you a light thing to be the king's son-in-law, since i am a poor man and little known?
the workers of shaul told him, saying, david spoke like this.
shaul said, tell david, ‘the king desires no dowry except one hundred foreskins of the philistines, to be avenged of the king's enemies.' now shaul thought he would make david fall by the hand of the philistines.
when his workers told david these words, it pleased david well to be the king's son-in-law. before the deadline,
david arose and went, he and his men, and killed two hundred men of the philistines. then david brought their foreskins, and they gave them in full number to the king, that he might be the king's son-in-law. then shaul gave him mikhal his daughter as wife.
shaul saw and knew that yeahoh-vowelconsonant was with david; and mikhal, shaul's daughter, loved him.
shaul was even more afraid of david; and shaul was david's enemy continually.
then the princes of the philistines went out; and as often as they went out, david behaved himself more wisely than all the workers of shaul, so that his name was highly esteemed.
19
shaul spoke to yonatan his son and to all his workers, that they should kill david. but yonatan, shaul's son, greatly delighted in david.
yonatan told david, saying, shaul my father seeks to kill you. now therefore, please take care of yourself in the morning, settle in a secret place, and hide yourself.
i will go out and stand beside my father in the field where you are, and i will talk with my father about you; and if i see anything, i will tell you.
yonatan spoke good of david to shaul his father, and said to him, don't let the king miss against his servant, against david; because he has not missed against you, and because his works have been very good towards you;
for he put his life in his hand and struck the philistine, and yeahoh-vowelconsonant did a great save for all yisreal. you saw it and rejoiced. why then will you miss against innocent blood, to kill david without a cause?
shaul listened to the voice of yonatan; and shaul swore, as yeahoh-vowelconsonant lives, he shall not be put to death.
yonatan called david, and yonatan showed him all those things. then yonatan brought david to shaul, and he was in his presence as before.
there was war again. david went out and fought with the philistines, and killed them with a great slaughter; and they fled before him.
a fracture breathwind from yeahoh-vowelconsonant was on shaul as he sat in his house with his spear in his hand; and david was playing music with his hand.
shaul sought to pin david to the wall with the spear, but he slipped away out of shaul's presence; and he stuck the spear into the wall. david fled and escaped that night.
shaul sent messengers to david's house to watch him and to kill him in the morning. mikhal, david's wife, told him, saying, if you don't save your life tonight, tomorrow you will be killed.
so mikhal let david down through the window. he went away, fled, and escaped.
mikhal took the teraphim and laid it in the bed, and put a pillow of goats' hair at its head and covered it with clothes.
when shaul sent messengers to take david, she said, he is sick.
shaul sent the messengers to see david, saying, bring him up to me in the bed, that i may kill him.
when the messengers came in, behold, the teraphim was in the bed, with the pillow of goats' hair at its head.
shaul said to mikhal, why have you deceived me like this and let my enemy go, so that he has escaped? mikhal answered shaul, he said to me, ‘let me go. why should i kill you?'
now david fled and escaped, and came to shmual at ramah, and told him all that shaul had done to him. he and shmual went and lived in naiot.
shaul was told, saying, behold, david is at naiot in ramah.
shaul sent messengers to seize david; and when they saw the company of the bringers come-bringing, and shmual standing as head over them, theory's breathwind came on shaul's messengers, and they also come-brought.
when shaul was told, he sent other messengers, and they also come-brought. shaul sent messengers again the third time, and they also come-brought.
then he also went to ramah, and came to the great well that is in secu: and he asked, where are shmual and david? one said, behold, they are at naiot in ramah.
he went there to naiot in ramah. then theory's breathwind came on him also, and he went on, and come-brought, until he came to naiot in ramah.
he also stripped off his clothes. he also come-brought before shmual and lay down naked all that day and all that night. therefore they say, is shaul also amongst the bringers?
20
david fled from naiot in ramah, and came and said to yonatan, what have i done? what is my distortion? what is my miss before your father, that he seeks my life?
he said to him, far from it; you will not die. behold, my father does nothing either great or small, but that he discloses it to me. why would my father hide this thing from me? it is not so.
david swore moreover, and said, your father knows well that i have found favour in your eyes; and he says, ‘don't let yonatan know this, lest he be grieved;' but truly as yeahoh-vowelconsonant lives, and as your self lives, there is but a step between me and death.
then yonatan said to david, whatever your self desires, i will even do it for you.
david said to yonatan, behold, tomorrow is the new moon, and i should not fail to dine with the king; but let me go, that i may hide myself in the field to the third day at evening.
if your father misses me at all, then say, ‘david earnestly asked leave of me that he might run to beit-lexhem, his city; for it is the yearly slaughter there for all the family.'
if he says, ‘it is well,' your worker shall have peace; but if he is angry, then know that fracture is determined by him.
therefore deal kindly with your worker, for you have brought your worker into a covenant of yeahoh-vowelconsonant with you; but if there is distortion in me, kill me yourself, for why should you bring me to your father?
yonatan said, far be it from you; for if i should at all know that fracture were determined by my father to come on you, then wouldn't i tell you that?
then david said to yonatan, who will tell me if your father answers you roughly?
yonatan said to david, come. let's go out into the field. they both went out into the field.
yonatan said to david, by yeahoh-vowelconsonant, the theory of yisreal, when i have sounded out my father about this time tomorrow, or the third day, behold, if there is good towards david, won't i then send to you and disclose it to you?
yeahoh-vowelconsonant do so to yonatan and more also, should it please my father to do you fracture, if i don't disclose it to you and send you away, that you may go in peace. may yeahoh-vowelconsonant be with you as he has been with my father.
you shall not only show me the kindness of yeahoh-vowelconsonant while i still live, that i not die;
but you shall also not cut off your kindness from my house until world, no, not when yeahoh-vowelconsonant has cut off every one of the enemies of david from the surface of the land.
so yonatan made a covenant with david's house, saying, yeahoh-vowelconsonant will require it at the hand of david's enemies.
yonatan let david swear again, for the love that he had to him; for he loved him as he loved his own self.
then yonatan said to him, tomorrow is the new moon, and you will be missed, because your seat will be empty.
when you have stayed three days, go down quickly and come to the place where you hid yourself when this started, and settle by the stone ecel.
i will shoot three arrows on its side, as though i shot at a mark.
behold, i will send the boy, saying, ‘go, find the arrows.' if i tell the boy, ‘behold, the arrows are on this side of you. take them;' then come, for there is peace to you and no danger, as yeahoh-vowelconsonant lives.
but if i say this to the boy, ‘behold, the arrows are beyond you,' then go your way, for yeahoh-vowelconsonant has sent you away.
concerning the matter which you and i have spoken of, behold, yeahoh-vowelconsonant is between you and me until world.
so david hid himself in the field. when the new moon had come, the king sat himself down to eat food.
the king sat on his seat, as at other times, even on the seat by the wall; and yonatan stood up, and abner sat by shaul's side, but david's place was empty.
nevertheless shaul didn't say anything that day, for he thought, something has happened to him. he is not clean. surely he is not clean.
on the next day after the new moon, the second day, david's place was empty. shaul said to yonatan his son, why didn't the son of yesse come to eat, either yesterday, or today?
yonatan answered shaul, david earnestly asked permission of me to go to beit-lexhem.
he said, ‘please let me go, for our family has a slaughter in the city. my brother has mitzva'ed me to be there. now, if i have found favour in your eyes, please let me go away and see my brothers.' therefore he has not come to the king's table.
then shaul's anger burnt against yonatan, and he said to him, you son of a perverse rebellious woman, don't i know that you have chosen the son of yesse to your own shame, and to the shame of your mother's nakedness?
for as long as the son of yesse lives on the land, you will not be established, nor will your kingdom. therefore now send and bring him to me, for he shall surely die.
yonatan answered shaul his father, and said to him, why should he be put to death? what has he done?
shaul cast his spear at him to strike him. by this yonatan knew that his father was determined to put david to death.
so yonatan arose from the table in fierce anger, and ate no food the second day of the month; for he was grieved for david, because his father had treated him shamefully.
in the morning, yonatan went out into the field at the time appointed with david, and a little boy with him.
he said to his boy, run, find now the arrows which i shoot. as the boy ran, he shot an arrow beyond him.
when the boy had come to the place of the arrow which yonatan had shot, yonatan cried after the boy, and said, isn't the arrow beyond you?
yonatan cried after the boy, go fast. hurry. don't delay. yonatan's boy gathered up the arrows, and came to his mister.
but the boy didn't know anything. only yonatan and david knew the matter.
yonatan gave his weapons to his boy, and said to him, go, carry them to the city.
as soon as the boy was gone, david arose out of the south, and fell on his face to the ground, and bowed himself three times. they kissed one another and wept with one another, and david wept the most.
yonatan said to david, go in peace, because we have both sworn in yeahoh-vowelconsonant's name, saying, ‘yeahoh-vowelconsonant is between me and you, and between my seed and your seed, until world.' he arose and departed; and yonatan went into the city.
21
then david came to nob to axhimelekh the kohen. axhimelekh came to meet david trembling, and said to him, why are you alone, and no man with you?
david said to axhimelekh the kohen, the king has mitzva'ed me to do something, and has said to me, ‘let no one know anything about the business about which i send you, and what i have mitzva'ed you. i have sent the young men to a certain place.'
now therefore what is under your hand? please give me five loaves of bread in my hand, or whatever is available.
the kohen answered david, and said, i have no common bread, but there is dedicated bread; if only the young men have kept themselves from women.
david answered the kohen, and said to him, truly, women have been kept from us as usual these three days. when i came out, the vessels of the young men were dedicated, though it was only a common journey. how much more then today shall their vessels be dedicated?
so the kohen gave him dedicated bread; for there was no bread there but the show bread that was taken from before yeahoh-vowelconsonant, to be replaced with hot bread in the day when it was taken away.
now a certain man of the workers of shaul was there that day, detained before yeahoh-vowelconsonant; and his name was doeg the adomi, the best of the herdsmen who belonged to shaul.
david said to axhimelekh, isn't there here under your hand spear or sword? for i haven't brought my sword or my weapons with me, because the king's business required haste.
the kohen said, behold, the sword of goliat the philistine, whom you killed in the valley of alah, is here wrapped in a cloth behind the ephod. if you would like to take that, take it, for there is no other except that here. david said, there is none like that. give it to me.
david arose and fled that day for fear of shaul, and went to axhish the king of gat.
the workers of axhish said to him, isn't this david the king of the land? didn't they sing to one another about him in dances, saying, ‘shaul has slain his thousands, and david his ten thousands?'
david laid up these words in his heart, and was very afraid of axhish the king of gat.
he changed his behaviour before them and pretended to be insane in their hands, and scribbled on the doors of the gate, and let his spittle fall down on his beard.
then axhish said to his workers, look, you see the man is insane. why then have you brought him to me?
do i lack madmen, that you have brought this fellow to play the madman in my presence? should this fellow come into my house?
22
david therefore went from there and escaped to adulam's cave. when his brothers and all his father's house heard it, they went down there to him.
everyone who was in distress, everyone who was in debt, and everyone who was discontented gathered themselves to him; and he became captain over them. there were with him about four hundred men.
david went from there to mizpeh of moab; and he said to the king of moab, please let my father and my mother come out to you, until i know what theory will do for me.
he brought them before the king of moab; and they lived with him all the time that david was in the stronghold.
the bringer gad said to david, don't stay in the stronghold. go, and come to the land of yeahudah. then david went, and came into the forest of xheret.
shaul heard that david was discovered, with the men who were with him. now shaul was sitting in gibeah, under the tamarisk tree in ramah, with his spear in his hand, and all his workers were standing around him.
shaul said to his workers who stood around him, hear now, you benyaminis. will the son of yesse give everyone of you fields and vineyards? will he make you all captains of thousands and captains of hundreds?
is that why all of you have conspired against me, and there is no one who discloses to me when my son makes a treaty with the son of yesse, and there is none of you who is sorry for me, or discloses to me that my son has stirred up my worker against me, to lie in wait, as it is today?
then doeg the adomi, who stood by the workers of shaul, answered and said, i saw the son of yesse coming to nob, to axhimelekh the son of axhitub.
he enquired of yeahoh-vowelconsonant for him, gave him food, and gave him the sword of goliat the philistine.
then the king sent to call axhimelekh the kohen, the son of axhitub, and all his father's house, the kohens who were in nob; and they all came to the king.
shaul said, hear now, you son of axhitub. he answered, here i am, my mister.
shaul said to him, why have you conspired against me, you and the son of yesse, in that you have given him bread, and a sword, and have enquired of theory for him, that he should rise against me, to lie in wait, as it is today?
then axhimelekh answered the king, and said, who amongst all your workers is so emunahful as david, who is the king's son-in-law, captain of your body guard, and honoured in your house?
have i today begun to enquire of theory for him? be it far from me. don't let the king impute anything to his worker, nor to all the house of my father; for your worker knew nothing of all this, less or more.
the king said, you shall surely die, axhimelekh, you and all your father's house.
the king said to the guard who stood about him, turn and kill the kohens of yeahoh-vowelconsonant, because their hand also is with david, and because they knew that he fled and didn't disclose it to me. but the workers of the king wouldn't put out their hand to fall on the kohens of yeahoh-vowelconsonant.
the king said to doeg, turn and attack the kohens. doeg the adomi turned, and he attacked the kohens, and he killed on that day eighty-five people who wore a linen ephod.
he struck nob, the city of the kohens, with the edge of the sword—both men and women, children and nursing babies, and cattle, donkeys, and sheep, with the edge of the sword.
one of the sons of axhimelekh the son of axhitub, named abiatar, escaped and fled after david.
abiatar told david that shaul had slain yeahoh-vowelconsonant's kohens.
david said to abiatar, i knew on that day, when doeg the adomi was there, that he would surely tell shaul. i am responsible for the death of all the persons of your father's house.
stay with me. don't be afraid, for he who seeks my life seeks your life. you will be safe with me.
23
david was told, behold, the philistines are fighting against qeilah, and are robbing the threshing floors.
therefore david enquired of yeahoh-vowelconsonant, saying, shall i go and strike these philistines? yeahoh-vowelconsonant said to david, go strike the philistines, and save qeilah.
david's men said to him, behold, we are afraid here in yeahudah. how much more then if we go to qeilah against the arrays of the philistines?
then david enquired of yeahoh-vowelconsonant yet again. yeahoh-vowelconsonant answered him, and said, arise, go down to qeilah; for i will deliver the philistines into your hand.
david and his men went to qeilah and fought with the philistines, and brought away their livestock, and killed them with a great slaughter. so david saved the inhabitants of qeilah.
when abiatar the son of axhimelekh fled to david to qeilah, he came down with an ephod in his hand.
shaul was told that david had come to qeilah. shaul said, theory has delivered him into my hand, for he is shut in by coming into a town that has gates and bars.
shaul summoned all the people to war, to go down to qeilah to besiege david and his men.
david knew that shaul was devising fracture against him. he said to abiatar the kohen, bring the ephod here.
then david said, o yeahoh-vowelconsonant, the theory of yisreal, your worker has surely heard that shaul seeks to come to qeilah to destroy the city for my sake.
will the men of qeilah deliver me up into his hand? will shaul come down, as your worker has heard? yeahoh-vowelconsonant, the theory of yisreal, i beg you, tell your worker. yeahoh-vowelconsonant said, he will come down.
then david said, will the men of qeilah deliver me and my men into the hand of shaul? yeahoh-vowelconsonant said, they will deliver you up.
then david and his men, who were about six hundred, arose and emerged from qeilah and went wherever they could go. shaul was told that david had escaped from qeilah; and he gave up going there.
david stayed in the desert in the strongholds, and remained in the hill country in the desert of cif. shaul sought him every day, but theory didn't deliver him into his hand.
david saw that shaul had come out to seek his life. david was in the desert of cif in the woods.
yonatan, shaul's son, arose and went to david into the woods, and strengthened his hand in theory.
he said to him, don't be afraid, for the hand of shaul my father won't find you; and you will be king over yisreal, and i will be next to you; and shaul my father knows that also.
they both made a covenant before yeahoh-vowelconsonant. then david stayed in the woods and yonatan went to his house.
then the cifis came up to shaul to gibeah, saying, doesn't david hide himself with us in the strongholds in the woods, in the hill of xhakhilah, which is on the south of the desert?
now therefore, o king, come down. according to all the desire of your self to come down; and our part will be to deliver him up into the king's hand.
shaul said, you are blessed by yeahoh-vowelconsonant, for you have had compassion on me.
please go make yet more sure, and know and see his place where his haunt is, and who has seen him there; for i have been told that he is very cunning.
see therefore, and take knowledge of all the lurking places where he hides himself; and return again to me with certainty, and i will go with you. it shall happen, if he is in the land, that i will search him out amongst all the thousands of yeahudah.
they arose, and went to cif before shaul; but david and his men were in the desert of maon, in the arabah on the south of the desert.
shaul and his men went to seek him. when david was told, he went down to the rock, and stayed in the desert of maon. when shaul heard that, he chased after david in the desert of maon.
shaul went on this side of the mountain, and david and his men on that side of the mountain; and david hurried to get away for fear of shaul, for shaul and his men surrounded david and his men to take them.
but a messenger came to shaul, saying, hurry and come, for the philistines have made a raid on the land.
so shaul returned from chasing david, and went against the philistines. therefore they called that place sela hamaxhleqot.
david went up from there and lived in the strongholds of ein gedi.
24
when shaul had returned from following the philistines, he was told, behold, david is in the desert of ein gedi.
then shaul took three thousand chosen men out of all yisreal, and went to seek david and his men on the rocks of the wild goats.
he came to the sheep pens by the way, where there was a cave; and shaul went in to relieve himself. now david and his men were staying in the innermost parts of the cave.
david's men said to him, behold, the day of which yeahoh-vowelconsonant said to you, ‘behold, i will deliver your enemy into your hand, and you shall do to him as it shall seem good to you.' then david arose and cut off the skirt of shaul's robe secretly.
afterward, david's heart struck him because he had cut off shaul's skirt.
he said to his men, yeahoh-vowelconsonant forbid that i should do this thing to my mister, yeahoh-vowelconsonant's sink-swim-chat, to stretch out my hand against him, since he is yeahoh-vowelconsonant's sink-swim-chat.
so david checked his men with these words, and didn't allow them to rise against shaul. shaul rose up out of the cave, and went on his way.
david also arose afterward, and went out of the cave and cried after shaul, saying, my mister the king. when shaul looked behind him, david bowed with his face to the land, and showed respect.
david said to shaul, why do you listen to men's words, saying, ‘behold, david seeks to harm you?'
behold, today your eyes have seen how yeahoh-vowelconsonant had delivered you today into my hand in the cave. some urged me to kill you, but i spared you. i said, ‘i will not stretch out my hand against my mister, for he is yeahoh-vowelconsonant's sink-swim-chat.'
moreover, my father, behold, yes, see the skirt of your robe in my hand; for in that i cut off the skirt of your robe and didn't kill you, know and see that there is neither fracture nor misstep in my hand. i have not missed against you, though you hunt for my life to take her.
may yeahoh-vowelconsonant judge between me and you, and may yeahoh-vowelconsonant avenge me of you; but my hand will not be on you.
as the proverb of the ancients says, ‘out of the big-shots comes big-shot;' but my hand will not be on you.
against whom has the king of yisreal emerged? whom do you chase? a dead dog? a flea?
may yeahoh-vowelconsonant therefore be judge, and give sentence between me and you, and see, and plead my cause, and deliver me out of your hand.
it was, when david had finished speaking these words to shaul, that shaul said, is that your voice, my son david? shaul lifted up his voice and wept.
he said to david, you are more right than i; for you have done good to me, whereas i have done fracture to you.
you have declared today how you have dealt well with me, because when yeahoh-vowelconsonant had delivered me up into your hand, you didn't kill me.
for if a man finds his enemy, will he let him go away unharmed? therefore may yeahoh-vowelconsonant reward you good for that which you have done to me today.
now, behold, i know that you will surely be king, and that the kingdom of yisreal will be established in your hand.
swear now therefore to me by yeahoh-vowelconsonant that you will not cut off my seed after me, and that you will not destroy my name out of my father's house.
david swore to shaul. shaul went home, but david and his men went up to the stronghold.
25
shmual died; and all yisreal gathered themselves together and mourned for him, and buried him at his house at ramah. then david arose and went down to the desert of paran.
there was a man in maon whose doings were in karmel; and the man was very great. he had three thousand sheep and a thousand goats; and he was shearing his sheep in karmel.
now the name of the man was nabal; and the name of his wife abigail. this woman was intelligent and had a beautiful face; but the man was surly and fracture in his doings. he was of the house of kaleb.
david heard in the desert that nabal was shearing his sheep.
david sent ten young men; and david said to the young men, go up to karmel, and go to nabal, and greet him in my name.
tell him, ‘long life to you. peace be to you. peace be to your house. peace be to all that you have.
now i have heard that you have shearers. your shepherds have now been with us, and we didn't harm them. nothing was missing from them all the time they were in karmel.
ask your young men, and they will tell you. therefore let the young men find favour in your eyes, for we come on a good day. please give whatever comes to your hand to your workers and to your son david.'
when david's young men came, they spoke to nabal all those words in the name of david, and waited.
nabal answered david's workers and said, who is david? who is the son of yesse? there are many workers who break away from their misters these days.
shall i then take my bread, my water, and my meat that i have killed for my shearers, and give it to men who i don't know where they come from?
so david's young men turned on their way and went back, and came and told him all these words.
david said to his men, every man put on his sword. every man put on his sword. david also put on his sword. about four hundred men followed david, and two hundred stayed by the baggage.
but one of the young men told abigail, nabal's wife, saying, behold, david sent messengers out of the desert to greet our mister; and he insulted them.
but the men were very good to us, and we were not harmed, and we didn't miss anything as long as we went with them, when we were in the fields.
they were a wall to us both by night and by day, all the while we were with them keeping the sheep.
now therefore know and consider what you will do; for fracture is determined against our mister and against all his house, for he is such a worthless fellow that one can't speak to him.
then abigail hurried and took two hundred loaves of bread, two containers of wine, five sheep ready dressed, five seahs of parched grain, one hundred clusters of misses, and two hundred cakes of figs, and laid them on donkeys.
she said to her young men, go on before me. behold, i am coming after you. but she didn't tell her husband, nabal.
as she rode on her donkey, and came down hidden by the mountain, behold, david and his men came down towards her, and she met them.
now david had said, surely in vain i have kept all that this fellow has in the desert, so that nothing was missed of all that pertained to him. he has returned me fracture for good.
theory do so to the enemies of david, and more also, if i leave of all that belongs to him by the morning light so much as one who urinates on a wall.
when abigail saw david, she hurried and got off her donkey, and fell before david on her face and bowed herself to the ground.
she fell at his feet and said, on me, my mister, on me be the blame. please let your servant speak in your ears. hear the words of your servant.
please don't let my mister pay attention to this worthless fellow, nabal, for as his name is, so is he. nabal is his name, and folly is with him; but i, your servant, didn't see my mister's young men whom you sent.
now therefore, my mister, as yeahoh-vowelconsonant lives and as your self lives, since yeahoh-vowelconsonant has withheld you from blood guiltiness and from avenging yourself with your own hand, now therefore let your enemies and those who seek fracture to my mister be as nabal.
now this blessing which your servant has brought to my mister, let her be given to the young men who follow my mister.
please forgive the misstep of your servant. for yeahoh-vowelconsonant will certainly make my mister a sure house, because my mister fights yeahoh-vowelconsonant's battles. fracture will not be found in you all your days.
though men may rise up to chase you and to seek your self, yet the self of my mister will be bound in the bundle of life with yeahoh-vowelconsonant your theory. he will sling out the selves of your enemies as from a sling's pocket.
it will be, when yeahoh-vowelconsonant has done to my mister according to all the good that he has spoken concerning you, and has appointed you prince over yisreal,
that this shall be no grief to you, nor offence of heart to my mister, either that you have shed blood without cause, or that my mister has avenged himself. when yeahoh-vowelconsonant has dealt well with my mister, then remember your servant.
david said to abigail, blessed is yeahoh-vowelconsonant, the theory of yisreal, who sent you today to meet me.
blessed is your discretion, and blessed are you, who have kept me today from blood guiltiness, and from avenging myself with my own hand.
for indeed, as yeahoh-vowelconsonant the theory of yisreal lives, who has withheld me from harming you, unless you had hurried and come to meet me, surely there wouldn't have been left to nabal by the morning light so much as one who urinates on a wall.
so david received from her hand that which she had brought him. then he said to her, go up in peace to your house. behold, i have listened to your voice and have granted your request.
abigail came to nabal; and behold, he held a feast in his house like the feast of a king. nabal's heart was merry within him, for he was very drunk. therefore she told him nothing until the morning light.
in the morning, when the wine had gone out of nabal, his wife told him these things; and his heart died within him, and he became as a stone.
about ten days later, yeahoh-vowelconsonant struck nabal, so that he died.
when david heard that nabal was dead, he said, blessed is yeahoh-vowelconsonant, who has pleaded the cause of my reproach from the hand of nabal, and has kept back his worker from fracture. yeahoh-vowelconsonant has returned the fracture of nabal on his own head. david sent and spoke concerning abigail, to take her to himself as wife.
when david's workers had come to abigail to karmel, they spoke to her, saying, david has sent us to you, to take you to him as wife.
she arose and bowed herself with her face to the land, and said, behold, your servant is a servant to wash the feet of the workers of my mister.
abigail hurriedly arose and rode on a donkey with her five maids who followed her; and she went after the messengers of david, and became his wife.
david also took axhinoam of yecreal; and they both became his wives.
now shaul had given mikhal his daughter, david's wife, to palti the son of laish, who was of gallim.
26
the cifis came to shaul to gibeah, saying, doesn't david hide himself in the hill of xhakhilah, which is before the desert?
then shaul arose and went down to the desert of cif, having three thousand chosen men of yisreal with him, to seek david in the desert of cif.
shaul encamped in the hill of xhakhilah, which is before the desert, by the way. but david stayed in the desert, and he saw that shaul came after him into the desert.
david therefore sent out spies, and understood that shaul had certainly come.
then david arose and came to the place where shaul had encamped; and david saw the place where shaul lay, with abner the son of ner, the captain of his troop. shaul lay within the place of the wagons, and the people were encamped around him.
then david answered and said to axhimelekh the xhiti, and to abishai the son of ceruiyeah, brother of yoab, saying, who will go down with me to shaul to the camp? abishai said, i will go down with you.
so david and abishai came to the people by night; and, behold, shaul lay sleeping within the place of the wagons, with his spear stuck in the ground at his head; and abner and the people lay around him.
then abishai said to david, theory has delivered up your enemy into your hand today. now therefore please let me strike him with the spear to the land at one stroke, and i will not strike him the second time.
david said to abishai, don't destroy him, for who can stretch out his hand against yeahoh-vowelconsonant's sink-swim-chat, and be guiltless?
david said, as yeahoh-vowelconsonant lives, yeahoh-vowelconsonant will strike him; or his day shall come to die, or he shall go down into battle and perish.
yeahoh-vowelconsonant forbid that i should stretch out my hand against yeahoh-vowelconsonant's sink-swim-chat; but now please take the spear that is at his head and the jar of water, and let's go.
so david took the spear and the jar of water from shaul's head, and they went away. no man saw it, or knew it, nor did any awake; for they were all asleep, because a deep sleep from yeahoh-vowelconsonant had fallen on them.
then david went over to the other side, and stood on the top of the mountain far away, a great space being between them;
and david cried to the people, and to abner the son of ner, saying, don't you answer, abner? then abner answered, who are you who calls to the king?
david said to abner, aren't you a man? who is like you in yisreal? why then have you not kept watch over your mister the king? for one of the people came in to destroy your mister the king.
this thing isn't good that you have done. as yeahoh-vowelconsonant lives, you are worthy to die, because you have not kept watch over your mister, yeahoh-vowelconsonant's sink-swim-chat. now see where the king's spear is, and the jar of water that was at his head.
shaul recognised david's voice, and said, is this your voice, my son david? david said, it is my voice, my mister, o king.
he said, why does my mister chase after his worker? for what have i done? what fracture is in my hand?
now therefore, please let my mister the king hear the words of his worker. if it is so that yeahoh-vowelconsonant has stirred you up against me, let him accept a rester. but if it is the children of men, they are cursed before yeahoh-vowelconsonant; for they have driven me out today that i shouldn't cling to yeahoh-vowelconsonant's inheritance, saying, ‘go, work for other theories.'
now therefore, don't let my blood fall to the land away from the presence of yeahoh-vowelconsonant; for the king of yisreal has come out to seek a flea, as when one chases a partridge in the mountains.
then shaul said, i have missed. return, my son david; for i will no more do you harm, because my life was precious in your eyes today. behold, i have played the fool, and have erred exceedingly.
david answered, behold the spear, o king. let one of the young men come over and get her.
yeahoh-vowelconsonant will render to every man his being right and his emunah; because yeahoh-vowelconsonant delivered you into my hand today, and i wouldn't stretch out my hand against yeahoh-vowelconsonant's sink-swim-chat.
behold, as your life was respected today in my eyes, so let my life be respected in yeahoh-vowelconsonant's eyes, and let him deliver me out of all trouble.
then shaul said to david, you are blessed, my son david. you will both do mightily, and will surely prevail. so david went his way, and shaul returned to his place.
27
david said in his heart, i will now perish one day by the hand of shaul. there is nothing better for me than that i should escape into the land of the philistines; and shaul will despair of me, to seek me any more in all the borders of yisreal. so i will escape out of his hand.
david arose and passed over, he and the six hundred men who were with him, to axhish the son of maokh, king of gat.
david lived with axhish at gat, he and his men, every man with his household, even david with his two wives, axhinoam the yecreali and abigail the karmeli, nabal's wife.
shaul was told that david had fled to gat, so he stopped looking for him.
david said to axhish, if now i have found favour in your eyes, let them give me a place in one of the cities in the country, that i may dwell there. for why should your worker dwell in the royal city with you?
then axhish gave him ziqlag that day: therefore ziqlag belongs to the kings of yeahudah to this day.
the number of the days that david lived in the country of the philistines was a full year and four months.
david and his men went up and raided the geshuris, the gircis, and the amaleqis; for those were the inhabitants of the land who were of old, on the way to shur, even to the land of egypt.
david struck the land, and saved no man or woman alive, and took away the sheep, the cattle, the donkeys, the camels, and the clothing. then he returned, and came to axhish.
axhish said, against whom have you made a raid today? david said, against the south of yeahudah, against the south of the yeraxhmealis, and against the south of the qenis.
david saved neither man nor woman alive to bring them to gat, saying, lest they should tell about us, saying, ‘david did this, and this has been his way all the time he has lived in the country of the philistines.'
axhish believed david, saying, he has made his people yisreal utterly to abhor him. therefore he will be my worker world.
28
in those days, the philistines gathered their camps together for warfare, to fight with yisreal. axhish said to david, know assuredly that you will go out with me in the camp, you and your men.
david said to axhish, therefore you will know what your worker can do. axhish said to david, therefore i will make you my bodyguard all the days.
now shmual was dead, and all yisreal had mourned for him and buried him in ramah, even in his own city. shaul had sent away those who had familiar breathwinds and the wizards out of the land.
the philistines gathered themselves together, and came and encamped in shunem; and shaul gathered all yisreal together, and they encamped in gilboa.
when shaul saw the camp of the philistines, he was afraid, and his heart trembled greatly.
when shaul enquired of yeahoh-vowelconsonant, yeahoh-vowelconsonant didn't answer him by dreams, by urim, or by bringers.
then shaul said to his workers, seek for me a woman who has a familiar breathwind, that i may go to her and enquire of her. his workers said to him, behold, there is a woman who has a familiar breathwind at ein dor.
shaul disguised himself and put on other clothing, and went, he and two men with him, and they came to the woman by night. then he said, please consult for me by the familiar breathwind, and bring me up whomever i shall name to you.
the woman said to him, behold, you know what shaul has done, how he has cut off those who have familiar breathwinds and the wizards out of the land. why then do you lay a snare for my life, to let me die?
shaul swore to her by yeahoh-vowelconsonant, saying, as yeahoh-vowelconsonant lives, no punishment will happen to you for this thing.
then the woman said, whom shall i bring up to you? he said, bring shmual up for me.
when the woman saw shmual, she cried with a loud voice; and the woman spoke to shaul, saying, why have you deceived me? for you are shaul.
the king said to her, don't be afraid. what do you see? the woman said to shaul, i see a theory coming up out of the land.
he said to her, what does he look like? she said, an old man comes up. he is covered with a robe. shaul perceived that it was shmual, and he bowed with his face to the ground, and showed respect.
shmual said to shaul, why have you disturbed me, to bring me up? shaul answered, i am very distressed; for the philistines make war against me, and theory has departed from me, and answers me no more, by bringers, or by dreams. therefore i have called you, that you may make known to me what i shall do.
shmual said, why then do you ask me, since yeahoh-vowelconsonant has departed from you and has become your adversary?
yeahoh-vowelconsonant has done to you as he spoke by me. yeahoh-vowelconsonant has torn the kingdom out of your hand and given her to your neighbour, even to david.
because you didn't obey yeahoh-vowelconsonant's voice, and didn't execute his fierce wrath on amaleq, therefore yeahoh-vowelconsonant has done this thing to you today.
moreover yeahoh-vowelconsonant will deliver yisreal also with you into the hand of the philistines; and tomorrow you and your sons will be with me. yeahoh-vowelconsonant will deliver the camp of yisreal also into the hand of the philistines.
then shaul fell immediately his full length on the land, and was terrified, because of shmual's words. there was no strength in him, for he had eaten no bread all day long or all night long.
the woman came to shaul and saw that he was very troubled, and said to him, behold, your servant has listened to your voice, and i have put my life in my hand, and have listened to your words which you spoke to me.
now therefore, please listen also to the voice of your servant, and let me set a morsel of bread before you. eat, that you may have strength when you go on your way.
but he refused, and said, i will not eat. but his workers, together with the woman, breached him; and he listened to their voice. so he arose from the land and sat on the bed.
the woman had a fattened calf in the house. she hurried and killed it; and she took flour and kneaded it, and baked unleavened bread of it.
she brought it before shaul and before his workers, and they ate. then they rose up and went away that night.
29
now the philistines gathered together all their camps to afeq; and the yisrealis encamped by the spring which is in yecreal.
the misters of the philistines passed on by hundreds and by thousands; and david and his men passed on in the rear with axhish.
then the princes of the philistines said, what about these hebrews? axhish said to the princes of the philistines, isn't this david, the worker of shaul the king of yisreal, who has been with me these days, or rather these years? i have found no fault in him since he fell away until today.
but the princes of the philistines were angry with him; and the princes of the philistines said to him, make the man return, that he may go back to his place where you have appointed him, and let him not go down with us to battle, lest in the battle he oppose us. for with what should this fellow reconcile himself to his mister? should it not be with the heads of these men?
isn't this david, of whom people sang to one another in dances, saying, ‘shaul has slain his thousands, and david his ten thousands?'
then axhish called david and said to him, as yeahoh-vowelconsonant lives, you have been upright, and your going out and your coming in with me in the camp is good in my sight; for i have not found fracture in you since the day of your coming to me to this day. nevertheless, the misters don't favour you.
therefore now return, and go in peace, that you not displease the misters of the philistines.
david said to axhish, but what have i done? what have you found in your worker so long as i have been before you to this day, that i may not go and fight against the enemies of my mister the king?
axhish answered david, i know that you are good in my sight, as a messenger of theory. notwithstanding, the princes of the philistines have said, ‘he shall not go up with us to the battle.'
therefore now rise up early in the morning with the workers of your mister who have come with you; and as soon as you are up early in the morning and have light, go.
so david rose up early, he and his men, to go in the morning, to return into the land of the philistines; and the philistines went up to yecreal.
30
when david and his men had come to ziqlag on the third day, the amaleqis had made a raid on the south and on ziqlag, and had struck ziqlag and burnt her with fire,
and had taken captive the women and all who were in her, both small and great. they didn't kill any, but carried them off and went their way.
when david and his men came to the city, behold, she was burnt with fire; and their wives, their sons, and their daughters were taken captive.
then david and the people who were with him lifted up their voice and wept until they had no more energy to weep.
david's two wives were taken captive, axhinoam the yecreali, and abigail the wife of nabal the karmeli.
david was greatly distressed, for the people spoke of stoning him, because the selves of all the people were grieved, every man for his sons and for his daughters; but david strengthened himself in yeahoh-vowelconsonant his theory.
david said to abiatar the kohen, the son of axhimelekh, please bring the ephod here to me. abiatar brought the ephod to david.
david enquired of yeahoh-vowelconsonant, saying, if i chase after this troop, will i overtake them? he answered him, chase, for you will surely overtake them, and will without fail recover all.
so david went, he and the six hundred men who were with him, and came to the brook besor, where those who were left behind stayed.
but david chased, he and four hundred men; for two hundred stayed behind, who were so faint that they couldn't go over the brook besor.
they found an egyptian in the field, and brought him to david, and gave him bread, and he ate; and they gave him water to drink.
they gave him a piece of a cake of figs and two clusters of misses. when he had eaten, his breathwind came again to him; for he had eaten no bread, and drank no water for three days and three nights.
david asked him, to whom do you belong? where are you from? he said, i am a young man of egypt, worker for an amaleqi; and my mister left me, because three days ago i got sick.
we made a raid on the south of the kheretis, and on that which belongs to yeahudah, and on the south of kaleb; and we burnt ziqlag with fire.
david said to him, will you bring me down to this troop? he said, swear to me by theory that you will not kill me and not deliver me up into the hands of my mister, and i will bring you down to this troop.
when he had brought him down, behold, they were spread around over all the ground, eating, drinking, and dancing, because of all the great plunder that they had taken out of the land of the philistines, and out of the land of yeahudah.
david struck them from the twilight even to the evening of the next day. not a man of them escaped from there, except four hundred young men who rode on camels and fled.
david recovered all that the amaleqis had taken, and david rescued his two wives.
there was nothing lacking to them, neither small nor great, neither sons nor daughters, neither plunder, nor anything that they had taken. david brought them all back.
david took all the flocks and the herds, which they drove before those other livestock, and said, this is david's plunder.
david came to the two hundred men, who were so faint that they could not follow david, whom also they had made to stay at the brook besor; and they went out to meet david, and to meet the people who were with him. when david came near to the people, he greeted them.
then all the fracture men and worthless fellows of those who went with david answered and said, because they didn't go with us, we will not give them anything of the plunder that we have recovered, except to every man his wife and his children, that he may drive them away and go.
then david said, do not do so, my brothers, with that which yeahoh-vowelconsonant has given to us, who has preserved us, and delivered the troop that came against us into our hand.
who will listen to you in this matter? for as his share is who goes down to the battle, so shall his share be who stays with the baggage. they shall share alike.
it was so from that day forward that he made her a statute and an ordinance for yisreal to this day.
when david came to ziqlag, he sent some of the plunder to the elders of yeahudah, even to his friends, saying, behold, a present for you from the plunder of yeahoh-vowelconsonant's enemies.
he sent it to those who were in beit-al, to those who were in ramot of the south, to those who were in yatir,
to those who were in aroer, to those who were in sifmot, to those who were in eshtemoa,
to those who were in racal, to those who were in the cities of the yeraxhmealis, to those who were in the cities of the qenis,
to those who were in xhormah, to those who were in borashan, to those who were in atakh,
to those who were in xhebron, and to all the places where david himself and his men used to stay.
31
now the philistines fought against yisreal; and the men of yisreal fled from before the philistines, and fell down slain on mount gilboa.
the philistines overtook shaul and his sons; and the philistines killed yonatan, abinadab, and malkhi-shua, the sons of shaul.
the battle went hard against shaul, and the archers overtook him; and he was greatly distressed by reason of the archers.
then shaul said to his armour bearer, draw your sword, and thrust me through with her, lest these uncircumcised come and thrust me through and abuse me. but his armour bearer would not, for he was terrified. therefore shaul took his sword and fell on her.
when his armour bearer saw that shaul was dead, he likewise fell on his sword, and died with him.
so shaul died with his three sons, his armour bearer, and all his men that same day together.
when the men of yisreal who were on the other side of the valley, and those who were beyond the yordan, saw that the men of yisreal fled and that shaul and his sons were dead, they abandoned the cities and fled; and the philistines came and lived in them.
on the next day, when the philistines came to strip the slain, they found shaul and his three sons fallen on mount gilboa.
they cut off his head, stripped off his armour, and sent into the land of the philistines all around, to inform the house of their idols and the people.
they put his armour in the house of the ashtarot, and they fastened his body to the wall of beit shan.
when the inhabitants of yabesh gilead heard what the philistines had done to shaul,
all the valiant men arose, went all night, and took the body of shaul and the bodies of his sons from the wall of beit shan; and they came to yabesh and burnt them there.
they took their bones and buried them under the tamarisk tree in yabesh, and fasted seven days.
shmual b
1
after the death of shaul, when david had returned from the slaughter of the amaleqis, and david had stayed two days in ziqlag,
on the third day, behold, a man came out of the camp from shaul, with his clothes torn and land on his head. when he came to david, he fell to the land and showed respect.
david said to him, where do you come from? he said to him, i have escaped out of the camp of yisreal.
david said to him, how did it go? please tell me. he answered, the people have fled from the battle, and many of the people also have fallen and are dead. shaul and yonatan his son are dead also.
david said to the young man who told him, how do you know that shaul and yonatan his son are dead?
the young man who told him said, as i happened by chance on mount gilboa, behold, shaul was leaning on his spear; and behold, the chariots and the horsemen followed close behind him.
when he looked behind him, he saw me and called to me. i answered, ‘here i am.'
he said to me, ‘who are you?' i answered him, ‘i am an amaleqi.'
he said to me, ‘please stand beside me, and kill me, for anguish has taken hold of me because my life lingers in me.'
so i stood beside him and killed him, because i was sure that he could not live after he had fallen. i took the crown that was on his head and the bracelet that was on his arm, and have brought them here to my mister.
then david took hold on his clothes and tore them; and all the men who were with him did likewise.
they mourned, wept, and fasted until evening for shaul and for yonatan his son, and for the people of yeahoh-vowelconsonant, and for the house of yisreal, because they had fallen by the sword.
david said to the young man who told him, where are you from? he answered, i am the son of a foreigner, an amaleqi.
david said to him, why were you not afraid to stretch out your hand to destroy yeahoh-vowelconsonant's sink-swim-chat?
david called one of the young men and said, go near, and cut him down. he struck him so that he died.
david said to him, your blood be on your head, for your mouth has testified against you, saying, ‘i have slain yeahoh-vowelconsonant's sink-swim-chat.'
david lamented with this lamentation over shaul and over yonatan his son
(and he said to them that they should teach the children of yeahudah the song of the bow; behold, she is written in the book of yashar):
your heavyweight, yisreal, was slain on your high places. how the heroes fallen.
don't tell it in gat. don't inform about it in the streets of ashqelon, lest the daughters of the philistines rejoice, lest the daughters of the uncircumcised triumph.
you mountains of gilboa, let there be no dew or rain on you, and no fields of highers; for there the shield of the heroes was defiled and cast away, the shield of shaul was not sink-swimmed with oil.
from the blood of the slain, from the fat of the heroes, yonatan's bow didn't turn back. shaul's sword didn't return empty.
shaul and yonatan were lovely and pleasant in their lives. in their death, they were not divided. they were swifter than eagles. they were stronger than lions.
you daughters of yisreal, weep over shaul, who clothed you delicately in scarlet, who put ornaments of gold on your clothing.
how the heroes have fallen in the middle of the battle. yonatan was slain on your high places.
i am distressed for you, my brother yonatan. you have been very pleasant to me. your love to me was wonderful, surpassing the love of women.
how the heroes have fallen, and the weapons of war are lost.
2
after this, david enquired of yeahoh-vowelconsonant, saying, shall i go up into any of the cities of yeahudah? yeahoh-vowelconsonant said to him, go up. david said, where shall i go up? he said, to xhebron.
so david went up there with his two wives, axhinoam the yecreali, and abigail the wife of nabal the karmeli.
david brought up his men who were with him, every man with his household. they lived in the cities of xhebron.
the men of yeahudah came, and there they sink-swimmed david king over the house of yeahudah. they told david, the men of yabesh gilead were those who buried shaul.
david sent messengers to the men of yabesh gilead, and said to them, blessed are you by yeahoh-vowelconsonant, that you have shown this kindness to your mister, even to shaul, and have buried him.
now may yeahoh-vowelconsonant show kindness and truth to you. i also will reward you for this kindness, because you have done this thing.
now therefore let your hands be strong, and be valiant; for shaul your mister is dead, and also the house of yeahudah have sink-swimmed me king over them.
now abner the son of ner, captain of shaul's troop, had taken ishboshet the son of shaul and brought him over to maxhanaim.
he made him king over gilead, over the ashuris, over yecreal, over efraim, over benyamin, and over all yisreal.
ishboshet, shaul's son, was forty years old when he began to reign over yisreal, and he reigned two years. but the house of yeahudah followed david.
the time that david was king in xhebron over the house of yeahudah was seven years and six months.
abner the son of ner, and the workers of ishboshet the son of shaul, went out from maxhanaim to gibeon.
yoab the son of ceruiyeah and david's workers went out, and met them by the pool of gibeon; and they sat down, the one on the one side of the pool and the other on the other side of the pool.
abner said to yoab, please let the young men arise and compete before us. yoab said, let them arise.
then they arose and went over by number: twelve for benyamin and for ishboshet the son of shaul, and twelve of david's workers.
they each caught his opponent by the head and thrust his sword in his fellow's side; so they fell down together. therefore that place in gibeon was called xhelqat hazurim.
the battle was very severe that day; and abner was beaten, and the men of yisreal, before david's workers.
the three sons of ceruiyeah were there: yoab, abishai, and asahal. asahal was as light of foot as a wild gazelle.
asahal chased abner. he didn't turn to the right hand or to the left from following abner.
then abner looked behind him and said, is that you, asahal? he answered, it is.
abner said to him, turn away to your right hand or to your left, and grab one of the young men, and take his armour. but asahal would not turn away from following him.
abner said again to asahal, turn away from following me. why should i strike you to the ground? how then could i look yoab your brother in the face?
however, he refused to turn away. therefore abner with the back end of the spear struck him in the body, so that the spear came out behind him; and he fell down there and died in the same place. as many as came to the place where asahal fell down and died stood still.
but yoab and abishai chased abner. the sun went down when they had come to the hill of amah, that lies before giaxh by the way of the desert of gibeon.
the children of benyamin gathered themselves together after abner and became one band, and stood on the top of a hill.
then abner called to yoab, and said, shall the sword devour forever? don't you know that it will be bitterness in the latter end? how long will it be then, before you ask the people to return from following their brothers?
yoab said, as theory lives, if you had not spoken, surely then in the morning the people would have gone away, and not each followed his brother.
so yoab blew the trumpet; and all the people stood still and chased yisreal no more, and they fought no more.
abner and his men went all that night through the arabah; and they passed over the yordan, and went through all bitron, and came to maxhanaim.
yoab returned from following abner; and when he had gathered all the people together, nineteen men of david's and asah-al were missing.
but david's workers had struck benyamin abner's men so that three hundred and sixty men died.
they took up asahal and buried him in the tomb of his father, which was in beit-lexhem. yoab and his men went all night, and the day broke on them at xhebron.
3
now there was long war between shaul's house and david's house. david grew stronger and stronger, but shaul's house grew weaker and weaker.
sons were born to david in xhebron. his firstborn was amnon, of axhinoam the yecreali;
and his second, khileab, of abigail the wife of nabal the karmeli; and the third, abshalom the son of maakah the daughter of talmai king of geshur;
and the fourth, adoniyeah the son of xhagit; and the fifth, shefatiyeah the son of abital;
and the sixth, itream, of eglah, david's wife. these were born to david in xhebron.
while there was war between shaul's house and david's house, abner made himself strong in shaul's house.
now shaul had a concubine, whose name was rizpah, the daughter of aiyeah; and ishboshet said to abner, why have you gone in to my father's concubine?
then abner was very angry about ishboshet's words, and said, am i a dog's head that belongs to yeahudah? today i show kindness to your father shaul's house, to his brothers, and to his friends, and have not delivered you into the hand of david; and yet you charge me today with a fault concerning this woman.
theory do so to abner, and more also, if, as yeahoh-vowelconsonant has sworn to david, i don't do even so to him:
to transfer the kingdom from shaul's house, and to set up david's throne over yisreal and over yeahudah, from dan even to beer-sheba.
he could not answer abner another word, because he was afraid of him.
abner sent messengers to david on his behalf, saying, whose is the land? and saying, make your alliance with me, and behold, my hand will be with you to bring all yisreal around to you.
david said, good. i will make a treaty with you, but one thing i require of you. that is, you will not see my face unless you first bring mikhal, shaul's daughter, when you come to see my face.
david sent messengers to ishboshet, shaul's son, saying, deliver me my wife mikhal, whom i was given to marry for one hundred foreskins of the philistines.
ishboshet sent and took her from her husband, paltiel the son of laish.
her husband went with her, weeping as he went, and followed her to baxhurim. then abner said to him, go. return. and he returned.
abner had communication with the elders of yisreal, saying, in times past, you sought for david to be king over you.
now then do it. for yeahoh-vowelconsonant has spoken of david, saying, ‘by the hand of my worker david, i will save my people yisreal out of the hand of the philistines, and out of the hand of all their enemies.'
abner also spoke in the ears of benyamin; and abner went also to speak in the ears of david in xhebron all that seemed good to yisreal and to the whole house of benyamin.
so abner came to david to xhebron, and twenty men with him. david made abner and the men who were with him a feast.
abner said to david, i will arise and go, and will gather all yisreal to my mister the king, that they may make a covenant with you, and that you may reign over all that your self craves. david sent abner away; and he went in peace.
behold, david's workers and yoab came from a raid and brought in a great plunder with them; but abner was not with david in xhebron, for he had sent him away, and he had gone in peace.
when yoab and all the troop who was with him had come, they told yoab, abner the son of ner came to the king, and he has sent him away, and he has gone in peace.
then yoab came to the king and said, what have you done? behold, abner came to you. why is it that you have sent him away, and he is already gone?
you know abner the son of ner. he came to deceive you, and to know your going out and your coming in, and to know all that you do.
when yoab had come out from david, he sent messengers after abner, and they brought him back from the well of sirah; but david didn't know it.
when abner had returned to xhebron, yoab took him aside into the middle of the gate to speak with him quietly, and struck him there in the body, so that he died for the blood of asah-al his brother.
afterward, when david heard it, he said, i and my kingdom are guiltless before yeahoh-vowelconsonant until world of the blood of abner the son of ner.
let it fall on the head of yoab and on all his father's house. let there not fail from the house of yoab one who has a discharge, or who is a waspish, or who leans on a staff, or who falls by the sword, or who lacks bread.
so yoab and abishai his brother killed abner, because he had killed their brother asahal at gibeon in the battle.
david said to yoab and to all the people who were with him, tear your clothes, and clothe yourselves with sackcloth, and mourn in front of abner. king david followed the bier.
they buried abner in xhebron; and the king lifted up his voice and wept at abner's grave; and all the people wept.
the king lamented for abner, and said, should abner die as a fool dies?
your hands weren't bound, and your feet weren't put into fetters. as a man falls before the children of over-up, so you fell. all the people wept again over him.
all the people came to urge david to eat bread while it was yet day; but david swore, saying, theory do so to me, and more also, if i taste bread or anything else, until the sun goes down.
all the people took notice of it, and it pleased them, as whatever the king did pleased all the people.
so all the people and all yisreal understood that day that it was not of the king to kill abner the son of ner.
the king said to his workers, don't you know that a prince and a great man has fallen today in yisreal?
i am weak today, though sink-swimmed king. these men, the sons of ceruiyeah are too hard for me. may yeahoh-vowelconsonant reward the fracturedoer according to his fracture.
4
when shaul's son heard that abner was dead in xhebron, his hands became feeble, and all the yisrealis were troubled.
shaul's son had two men who were captains of raiding bands. the name of one was baanah and the name of the other rexhab, the sons of rimon the beeroti, of the children of benyamin (for beerot also is considered a part of benyamin;
and the beerotis fled to gitaim, and have lived as foreigners there until today).
now yonatan, shaul's son, had a son who was lame in his feet. he was five years old when the news came about shaul and yonatan out of yecreal; and his nurse picked him up and fled. as she hurried to flee, he fell and became lame. his name was mefiboshet.
the sons of rimon the beeroti, rexhab and baanah, went out and came at about the heat of the day to the house of ishboshet as he took his rest at noon.
they came there into the middle of the house as though they would have fetched wheat, and they struck him in the body; and rexhab and baanah his brother escaped.
now when they came into the house as he lay on his bed in his bedroom, they struck him, killed him, beheaded him, and took his head, and went by the way of the arabah all night.
they brought the head of ishboshet to david to xhebron, and said to the king, behold, the head of ishboshet, the son of shaul, your enemy, who sought your life. yeahoh-vowelconsonant has avenged my mister the king today of shaul and of his seed.
david answered rexhab and baanah his brother, the sons of rimon the beeroti, and said to them, as yeahoh-vowelconsonant lives, who has redeemed my self out of all adversity,
when someone told me, ‘behold, shaul is dead,' thinking that he brought good information, i seized him and killed him in ziqlag, which was the reward i gave him for his information.
how much more, when big-hot men have slain a right person in his own house on his bed, should i not now require his blood from your hand, and rid the land of you?
david mitzva'ed his young men, and they killed them, cut off their hands and their feet, and hanged them up beside the pool in xhebron. but they took the head of ishboshet and buried it in abner's grave in xhebron.
5
then all the branches of yisreal came to david at xhebron and spoke, saying, behold, we are your bone and your flesh.
in times past, when shaul was king over us, it was you who led yisreal out and in. yeahoh-vowelconsonant said to you, ‘you will be shepherd of my people yisreal, and you will be prince over yisreal.'
so all the elders of yisreal came to the king to xhebron, and king david made a covenant with them in xhebron before yeahoh-vowelconsonant; and they sink-swimmed david king over yisreal.
david was thirty years old when he began to reign, and he reigned forty years.
in xhebron he reigned over yeahudah seven years and six months, and in yerushalem he reigned thirty-three years over all yisreal and yeahudah.
the king and his men went to yerushalem against the yebusis, the inhabitants of the land, who spoke to david, saying, the blind and the lame will keep you out of here, thinking, david can't come in here.
nevertheless david took the stronghold of zion. this is david's city.
david said on that day, whoever strikes the yebusis, let him go up to the watercourse and strike those lame and blind, who are hated by david's self. therefore they say, the blind and the lame can't come into the house.
david lived in the stronghold, and called her david's city. david built around from millo and inward.
david grew greater and greater, for yeahoh-vowelconsonant, the theory of troops, was with him.
xhiram king of tyre sent messengers to david, with cedar trees, carpenters, and masons; and they built david a house.
david perceived that yeahoh-vowelconsonant had established him king over yisreal, and that he had exalted his kingdom for his people yisreal's sake.
david took more concubines and wives for himself out of yerushalem, after he had come from xhebron; and more sons and daughters were born to david.
these are the names of those who were born to him in yerushalem: shamua, shobab, natan, shlomo,
yibxhar, alishua, nefeg, yafia,
alishama, aliada, and alifelet.
when the philistines heard that they had sink-swimmed david king over yisreal, all the philistines went up to seek david, but david heard about it and went down to the stronghold.
now the philistines had come and spread themselves in the valley of refaim.
david enquired of yeahoh-vowelconsonant, saying, shall i go up against the philistines? will you deliver them into my hand? yeahoh-vowelconsonant said to david, go up; for i will certainly deliver the philistines into your hand.
david came to baal perazim, and david struck them there. then he said, yeahoh-vowelconsonant has let my enemies burst before me, like an outburst of waters. therefore he called the name of that place baal perazim.
they left their images there, and david and his men took them away.
the philistines came up yet again and spread themselves in the valley of refaim.
when david enquired of yeahoh-vowelconsonant, he said, you shall not go up. circle around behind them, and attack them in front of the mulberry trees.
when you hear the sound of marching in the tops of the mulberry trees, then stir yourself up; for then yeahoh-vowelconsonant has gone out before you to strike the camp of the philistines.
david did so, as yeahoh-vowelconsonant mitzva'ed him, and struck the philistines all the way from geba to gecer.
6
david again gathered together all the chosen men of yisreal, thirty thousand.
david arose and went with all the people who were with him from baale yeahudah, to bring up from there theory's cabinet, which is called by the name, even the name of yeahoh-vowelconsonant of troops who sits above the kherubim.
they set theory's cabinet on a new cart, and brought it out of abinadab's house that was on the hill; and ucah and axhio, the sons of abinadab, drove the new cart.
they brought it out of abinadab's house which was in the hill, with theory's cabinet; and axhio went before the cabinet.
david and all the house of yisreal played before yeahoh-vowelconsonant with all kinds of instruments made of cypress wood, with harps, with stringed instruments, with tambourines, with castanets, and with cymbals.
when they came to the threshing floor of nakon, ucah reached for theory's cabinet and took hold of it, for the cattle stumbled.
yeahoh-vowelconsonant's anger burnt against ucah, and theory struck him there for his error; and he died there by theory's cabinet.
david was displeased because yeahoh-vowelconsonant had burst out against ucah; and he called that place perez ucah to this day.
david was afraid of yeahoh-vowelconsonant that day; and he said, how could yeahoh-vowelconsonant's cabinet come to me?
so david would not move yeahoh-vowelconsonant's cabinet to be with him in david's city; but david carried it aside into obed-adom the giti's house.
yeahoh-vowelconsonant's cabinet remained in obed-adom the giti's house three months; and yeahoh-vowelconsonant blessed obed-adom and all his house.
king david was told, yeahoh-vowelconsonant has blessed the house of obed-adom, and all that belongs to him, because of theory's cabinet. so david went and brought up theory's cabinet from the house of obed-adom into david's city with joy.
when those who bore yeahoh-vowelconsonant's cabinet had gone six paces, he slaughtered an ox and a fattened calf.
david danced before yeahoh-vowelconsonant with all his might; and david was clothed in a linen ephod.
so david and all the house of yisreal brought up yeahoh-vowelconsonant's cabinet with shouting and with the sound of the trumpet.
as yeahoh-vowelconsonant's cabinet came into david's city, mikhal the daughter of shaul looked out through the window and saw king david leaping and dancing before yeahoh-vowelconsonant; and she despised him in her heart.
they brought in yeahoh-vowelconsonant's cabinet, and set it in its place in the middle of the tent that david had pitched for it; and david upped onups and completers before yeahoh-vowelconsonant.
when david had finished upping the onup and the completers, he blessed the people in the name of yeahoh-vowelconsonant of troops.
he gave to all the people, even amongst the whole multitude of yisreal, both to men and women, to everyone a portion of bread, dates, and misses. so all the people went, each to his own house.
then david returned to bless his household. mikhal the daughter of shaul came out to meet david, and said, how heavyweighty the king of yisreal was today, who uncovered himself today in the eyes of his workers' maids, as one of the vain fellows shamelessly uncovers himself.
david said to mikhal, it was before yeahoh-vowelconsonant, who chose me above your father, and above all his house, to appoint me prince over the people of yeahoh-vowelconsonant, over yisreal. therefore i will celebrate before yeahoh-vowelconsonant.
i will be yet more undignified than this, and will be worthless in my own sight. but the maids of whom you have spoken will honour me.
mikhal the daughter of shaul had no child to the day of her death.
7
when the king lived in his house, and yeahoh-vowelconsonant had given him rest from all his enemies all around,
the king said to natan the bringer, see now, i dwell in a house of cedar, but theory's cabinet dwells within curtains.
natan said to the king, go, do all that is in your heart, for yeahoh-vowelconsonant is with you.
that same night, yeahoh-vowelconsonant's word came to natan, saying,
go and tell my worker david, ‘yeahoh-vowelconsonant says, should you build me a house for me to settle in?
for i have not sat in a house since the day that i brought the children of yisreal up out of egypt, even to this day, but have moved around in a tent and in a dwelling.
in all places in which i have walked with all the children of yisreal, did i say a word to anyone from the branches of yisreal whom i mitzva'ed to be shepherd of my people yisreal, saying, ‘why have you not built me a house of cedar?''
now therefore tell my worker david this: ‘yeahoh-vowelconsonant of troops says, i took you from the sheep pen, from following the sheep, to be prince over my people, over yisreal.
i have been with you wherever you went, and have cut off all your enemies from before you. i will make you a great name, like the name of the great ones who are in the land.
i will appoint a place for my people yisreal, and will plant them, that they may dwell in their own place and be moved no more. the children of onup will not afflict them any more, as at the first,
and as from the day that i mitzva'ed judges to be over my people yisreal. i will let you rest from all your enemies. moreover yeahoh-vowelconsonant tells you that yeahoh-vowelconsonant will make you a house.
when your days are fulfilled and you sleep with your fathers, i will set up your seed after you, who will proceed out of your body, and i will establish his kingdom.
he will build a house for my name, and i will establish the throne of his kingdom until world.
i will be his father, and he will be my son. if he commits distortion, i will chasten him with the rod of men and with the stripes of the children of men;
but my kindness will not depart from him, as i took it from shaul, whom i put away before you.
your house and your kingdom will be made sure until world before you. your throne will be established until world.'
natan spoke to david all these words, and according to all this vision.
then david the king went in and sat before yeahoh-vowelconsonant; and he said, who am i, my mister yeahoh-vowelconsonant, and what is my house, that you have brought me this far?
this was yet a small thing in your eyes, my mister yeahoh-vowelconsonant, but you have spoken also of your worker's house for a great while to come; and this amongst men, my mister yeahoh-vowelconsonant.
what more can david say to you? for you know your worker, my mister yeahoh-vowelconsonant.
for your word's sake, and according to your own heart, you have worked all this greatness, to make your worker know it.
therefore you are great, my mister yeahoh-vowelconsonant. for there is no one like you, neither is there any theory besides you, according to all that we have heard with our ears.
what one nation in the land is like your people, even like yisreal, whom theory went to redeem to himself for a people, and to make himself a name, and to do great things for you, and awesome things for your land, before your people, whom you redeemed to yourself out of egypt, from the nations and their theories?
you established for yourself your people yisreal to be your people until world; and you, yeahoh-vowelconsonant, became their theory.
now, yeahoh-vowelconsonant theory, the word that you have spoken concerning your worker, and concerning his house, confirm it until world, and do as you have spoken.
let your name be magnified until world, saying, ‘yeahoh-vowelconsonant of troops is theory over yisreal; and the house of your worker david will be established before you.'
for you, yeahoh-vowelconsonant of troops, the theory of yisreal, have revealed to your worker, saying, ‘i will build you a house.' therefore your worker has found in his heart to pray this prayer to you.
now, o my mister yeahoh-vowelconsonant, you are theory, and your words are truth, and you have promised this good thing to your worker.
now therefore, let it please you to bless the house of your worker, that it may be to world before you; for you, my mister yeahoh-vowelconsonant, have spoken it. let the house of your worker be blessed to world with your blessing.
8
after this, david struck the philistines and subdued them; and david took the bridle of the mother city out of the hand of the philistines.
he defeated moab, and measured them with the line, making them to lie down on the ground; and he measured two lines to put to death, and one full line to keep alive. the moabis became workers to david, and brought rester.
david also struck hadadecer the son of rexhob, king of zobah, as he went to recover his dominion at the river.
david took from him one thousand and seven hundred horsemen and twenty thousand footmen. david hamstrung the chariot horses, but reserved enough of them for one hundred chariots.
when the syrians of damasqus came to help hadadecer king of zobah, david struck twenty two thousand men of the syrians.
then david put garrisons in syria of damasqus; and the syrians became workers to david, and brought rester. yeahoh-vowelconsonant saved david wherever he went.
david took the shields of gold that were on the workers of hadadecer, and brought them to yerushalem.
from betah and from berotai, cities of hadadecer, king david took a great quantity of bronze.
when toi king of xhamat heard that david had struck all the army of hadadecer,
then toi sent yoram his son to king david to greet him and to bless him, because he had fought against hadadecer and struck him; for hadadecer had wars with toi. yoram brought with him vessels of silver, vessels of gold, and vessels of bronze.
king david also dedicated these to yeahoh-vowelconsonant, with the silver and gold that he dedicated of all the nations which he subdued—
of syria, of moab, of the children of amon, of the philistines, of amaleq, and of the plunder of hadadecer, son of rexhob, king of zobah.
david earned a reputation when he returned from striking down eighteen thousand men of the syrians in the valley of salt.
he put garrisons in adom. throughout all adom, he put garrisons, and all the adomis became workers to david. yeahoh-vowelconsonant saved david wherever he went.
david reigned over all yisreal; and david executed justice and being right for all his people.
yoab the son of ceruiyeah was over the troop, yeahoshafat the son of axhilud was recorder,
zadoq the son of axhitub and axhimelekh the son of abiatar were kohens, seraiyeah was scribe,
benaiyeah the son of yeahoiada was over the kheretis and the peletis; and david's sons were chief ministers.
9
david said, is there yet any who is left of shaul's house, that i may show him kindness for yonatan's sake?
there was of shaul's house a worker whose name was ziba, and they called him to david; and the king said to him, are you ziba? he said, i am your worker.
the king said, is there not yet any of shaul's house, that i may show the kindness of theory to him? ziba said to the king, yonatan still has a son, who is lame in his feet.
the king said to him, where is he? ziba said to the king, behold, he is in the house of makhir the son of amial, in lo debar.
then king david sent and brought him out of the house of makhir the son of amial, from lo debar.
mefiboshet, the son of yonatan, the son of shaul, came to david, fell on his face, and showed respect. david said, mefiboshet? he answered, behold, your worker.
david said to him, don't be afraid, for i will surely show you kindness for yonatan your father's sake, and will let return to you all the land of shaul your father. you will eat bread at my table continually.
he bowed down, and said, what is your worker, that you should look at such a dead dog as i am?
then the king called to ziba, shaul's boy, and said to him, all that belonged to shaul and to all his house i have given to your mister's son.
till the land for him—you, your sons, and your workers. bring in the harvest, that your mister's son may have bread to eat; but mefiboshet your mister's son will always eat bread at my table. now ziba had fifteen sons and twenty workers.
then ziba said to the king, according to all that my mister the king mitzvahs his worker, so your worker will do. so mefiboshet ate at the king's table like one of the king's sons.
mefiboshet had a young son, whose name was mikah. all who lived in ziba's house were workers to mefiboshet.
so mefiboshet lived in yerushalem, for he ate continually at the king's table. he was lame in both his feet.
10
after this, the king of the children of amon died, and xhanun his son reigned in his place.
david said, i will show kindness to xhanun the son of naxhash, as his father showed kindness to me. so david sent by his workers to comfort him concerning his father. david's workers came into the land of the children of amon.
but the princes of the children of amon said to xhanun their mister, do you think that david honours your father, in that he has sent comforters to you? hasn't david sent his workers to you to search the city, to spy it out, and to overthrow it?
so xhanun took david's workers, shaved off one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away.
when they told david this, he sent to meet them, for the men were greatly ashamed. the king said, wait at yerixho until your beards have grown, and then return.
when the children of amon saw that they had become odious to david, the children of amon sent and hired the syrians of beit rexhob and the syrians of zobah, twenty thousand footmen, and the king of maakah with one thousand men, and the men of tob twelve thousand men.
when david heard of it, he sent yoab and all the troop of the heroes.
the children of amon came out, and put the battle in array at the entrance of the gate. the syrians of zobah and of rexhob and the men of tob and maakah were by themselves in the field.
now when yoab saw that the battle was set against him before and behind, he chose of all the choice men of yisreal and put them in array against the syrians.
the rest of the people he committed into the hand of abishai his brother; and he put them in array against the children of amon.
he said, if the syrians are too strong for me, then you shall help me; but if the children of amon are too strong for you, then i will come and help you.
be courageous, and let's be strong for our people and for the cities of our theory; and may yeahoh-vowelconsonant do what seems good to him.
so yoab and the people who were with him came near to the battle against the syrians, and they fled before him.
when the children of amon saw that the syrians had fled, they likewise fled before abishai, and came into the city. then yoab returned from the children of amon and came to yerushalem.
when the syrians saw that they were defeated by yisreal, they gathered themselves together.
hadadecer sent and brought out the syrians who were beyond the river; and they came to xhelam, with shobakh the captain of the troop of hadadecer at their head.
david was told that; and he gathered all yisreal together, passed over the yordan, and came to xhelam. the syrians set themselves in array against david and fought with him.
the syrians fled before yisreal; and david killed seven hundred charioteers of the syrians and forty thousand horsemen, and struck shobakh the captain of their troop, so that he died there.
when all the kings who were workers to hadadecer saw that they were defeated before yisreal, they made peace with yisreal and worked for them. so the syrians were afraid to help the children of amon any more.
11
at the return of the year, at the time when kings go out, david sent yoab and his workers with him, and all yisreal; and they destroyed the children of amon and besieged rabah. but david stayed at yerushalem.
at evening, david arose from his bed and walked on the roof of the king's house. from the roof, he saw a woman bathing, and the woman was very beautiful to look at.
david sent and enquired after the woman. one said, isn't this bat-sheba, the daughter of aliam, uriyeah the xhiti's wife?
david sent messengers, and took her; and she came in to him, and he lay with her (for she was purified from her uncleanness); and she returned to her house.
the woman conceived; and she sent and told david, and said, i am with child.
david sent to yoab, send me uriyeah the xhiti. yoab sent uriyeah to david.
when uriyeah had come to him, david asked him how yoab did, and how the people fared, and how the war prospered.
david said to uriyeah, go down to your house and wash your feet. uriyeah emerged from the king's house, and a gift from the king was sent after him.
but uriyeah slept at the door of the king's house with all the workers of his mister, and didn't go down to his house.
when they had told david, saying, uriyeah didn't go down to his house, david said to uriyeah, haven't you come from a journey? why didn't you go down to your house?
uriyeah said to david, the cabinet, yisreal, and yeahudah, are staying in tents; and my mister yoab and the workers of my mister are encamped in the open field. shall i then come in my house to eat and to drink, and to lie with my wife? as you live, and as your self lives, i will not do this thing.
david said to uriyeah, stay here today also, and tomorrow i will send you. so uriyeah stayed in yerushalem that day and the next day.
when david had called him, he ate and drank before him; and he made him drunk. at evening, he went out to lie on his bed with the workers of his mister, but didn't go down to his house.
in the morning, david wrote a letter to yoab and sent it by the hand of uriyeah.
he wrote in the letter, saying, send uriyeah to the forefront of the hottest battle, and return from behind him, that he may be struck and die.
when yoab kept watch on the city, he assigned uriyeah to the place where he knew that valiant men were.
the men of the city went out and fought with yoab. some of the people fell, even of david's workers; and uriyeah the xhiti died also.
then yoab sent and told david all the things concerning the war;
and he mitzva'ed the messenger, saying, when you have finished telling all the things concerning the war to the king,
it shall be that, if the king's wrath arise, and he asks you, ‘why did you go so near to the city to fight? didn't you know that they would shoot from the wall?
who struck abimelekh the son of yerubeshet? didn't a woman cast an upper millstone on him from the wall, so that he died at tebez? why did you go so near the wall?' then you shall say, ‘your worker uriyeah the xhiti is also dead.'
so the messenger went, and came and showed david all that yoab had sent him for.
the messenger said to david, the men prevailed against us, and came out to us into the field; and we were on them even to the entrance of the gate.
the shooters shot at your workers from off the wall; and some of the king's workers are dead, and your worker uriyeah the xhiti is also dead.
then david said to the messenger, tell yoab, ‘don't let this thing displease you, for the sword devours one as well as another. make your battle stronger against the city, and overthrow her.' encourage him.
when uriyeah's wife heard that uriyeah her husband was dead, she mourned for her husband.
when the mourning was past, david sent and took her home to his house, and she became his wife and bore him a son. but the thing that david had done displeased yeahoh-vowelconsonant.
12
yeahoh-vowelconsonant sent natan to david. he came to him, and said to him, there were two men in one city: the one rich, and the other poor.
the rich man had very many flocks and herds,
but the poor man had nothing, except one little ewe lamb, which he had bought and raised. she grew up together with him and with his children. she ate of his own food, drank of his own cup, and lay in his bosom, and was like a daughter to him.
a traveller came to the rich man, and he didn't want to take of his own flock and of his own herd to prepare for the wayfaring man who had come to him, but took the poor man's lamb and prepared her for the man who had come to him.
david's anger burnt hot against the man, and he said to natan, as yeahoh-vowelconsonant lives, the man who has done this deserves to die.
he must restore the lamb fourfold, because he did this thing and because he had no pity.
natan said to david, you are the man. this is what yeahoh-vowelconsonant, the theory of yisreal, says: ‘i sink-swimmed you king over yisreal, and i delivered you out of the hand of shaul.
i gave you your mister's house and your mister's wives into your bosom, and gave you the house of yisreal and of yeahudah; and if that would have been too little, i would have added to you many more such things.
why have you despised yeahoh-vowelconsonant's word, to do that which is fracture in his sight? you have struck uriyeah the xhiti with the sword, have taken his wife to be your wife, and have slain him with the sword of the children of amon.
now therefore the sword will never depart from your house, because you have despised me and have taken uriyeah the xhiti's wife to be your wife.'
this is what yeahoh-vowelconsonant says: ‘behold, i will raise up fracture against you out of your own house; and i will take your wives before your eyes and give them to your neighbour, and he will lie with your wives in the sight of this sun.
for you did this secretly, but i will do this thing before all yisreal, and before the sun.'
david said to natan, i have missed against yeahoh-vowelconsonant. natan said to david, yeahoh-vowelconsonant also has put away your miss. you will not die.
however, because by this deed you have given great occasion to yeahoh-vowelconsonant's enemies to blaspheme, the child also who is born to you will surely die.
then natan departed to his house. yeahoh-vowelconsonant struck the child that uriyeah's wife bore to david, and he was very sick.
david therefore begged theory for the child; and david fasted, and went in and lay all night on the ground.
the elders of his house arose beside him, to raise him up from the land; but he would not, and he didn't eat bread with them.
on the seventh day, the child died. david's workers were afraid to tell him that the child was dead, for they said, behold, while the child was yet alive, we spoke to him and he didn't listen to our voice. how will he then harm himself if we tell him that the child is dead?
but when david saw that his workers were whispering together, david perceived that the child was dead; and david said to his workers, is the child dead? they said, he is dead.
then david arose from the land, and washed and anointed himself, and changed his clothing; and he came into yeahoh-vowelconsonant's house, and sank down. then he came to his own house; and when he requested, they set bread before him and he ate.
then his workers said to him, what is this that you have done? you fasted and wept for the child while he was alive, but when the child was dead, you rose up and ate bread.
he said, while the child was yet alive, i fasted and wept; for i said, ‘who knows whether yeahoh-vowelconsonant will not be gracious to me, that the child may live?'
but now he is dead. why should i fast? can i bring him back again? i will go to him, but he will not return to me.
david comforted bat-sheba his wife, and went in to her, and lay with her. she bore a son, and he called his name shlomo. yeahoh-vowelconsonant loved him;
and he sent by the hand of natan the bringer, and he named him yedidiyeah, for yeahoh-vowelconsonant's sake.
now yoab fought against rabah of the children of amon, and took the royal city.
yoab sent messengers to david, and said, i have fought against rabah. yes, i have taken the city of waters.
now therefore gather the rest of the people together, and encamp against the city and take her; lest i take the city, and she be called by my name.
david gathered all the people together and went to rabah, and fought against her and took her.
he took the crown of their king from off his head; and her weight was a talent of gold, and in her were precious stones; and she was set on david's head. he brought a great quantity of plunder out of the city.
he brought out the people who were in her, and put them to work under saws, under iron picks, under axes of iron, and made them go to the brick kiln; and he did so to all the cities of the children of amon. then david and all the people returned to yerushalem.
13
after this, abshalom the son of david had a beautiful sister, whose name was tamar; and amnon the son of david loved her.
amnon was so troubled that he became sick because of his sister tamar, for she was a virgin, and it seemed hard to amnon to do anything to her.
but amnon had a friend whose name was yonadab the son of shimeah, david's brother; and yonadab was a very subtle man.
he said to him, why, son of the king, are you so sad from day to day? won't you tell me? amnon said to him, i love tamar, my brother abshalom's sister.
yonadab said to him, lay down on your bed and pretend to be sick. when your father comes to see you, tell him, ‘please let my sister tamar come and give me bread to eat, and prepare the food in my sight, that i may see it and eat it from her hand.'
so amnon lay down and faked being sick. when the king came to see him, amnon said to the king, please let my sister tamar come and make me a couple of cakes in my sight, that i may eat from her hand.
then david sent home to tamar, saying, go now to your brother amnon's house, and prepare food for him.
so tamar went to her brother amnon's house; and he was lying down. she took dough, kneaded it, made cakes in his sight, and baked the cakes.
she took the pan and poured them out before him, but he refused to eat. amnon said, have all men leave me. then every man went out from him.
amnon said to tamar, bring the food into the room, that i may eat from your hand. tamar took the cakes which she had made, and brought them into the room to amnon her brother.
when she had brought them near to him to eat, he took hold of her and said to her, come, lie with me, my sister.
she answered him, no, my brother, do not force me. for no such thing ought to be done in yisreal. don't you do this folly.
as for me, where would i carry my shame? and as for you, you will be as one of the fools in yisreal. now therefore, please speak to the king; for he will not withhold me from you.
however, he would not listen to her voice; but being stronger than she, he forced her and lay with her.
then amnon hated her with exceedingly great hatred; for the hatred with which he hated her was greater than the love with which he had loved her. amnon said to her, arise, be gone.
she said to him, not so, because this great wrong in sending me away is worse than the other that you did to me. but he would not listen to her.
then he called his boy who ministered to him, and said, now put this woman out from me, and bolt the door after her.
she had a garment of various colours on her, for the king's daughters who were virgins dressed in such robes. then his servant brought her out and bolted the door after her.
tamar put ashes on her head, and tore her garment of various colours that was on her; and she laid her hand on her head and went her way, crying aloud as she went.
abshalom her brother said to her, has amnon your brother been with you? but now hold your peace, my sister. he is your brother. don't take this thing to heart. so tamar remained desolate in her brother abshalom's house.
but when king david heard of all these things, he was very angry.
abshalom spoke to amnon neither good nor bad; for abshalom hated amnon, because he had forced his sister tamar.
after two full years, abshalom had sheep shearers in baal xhazor, which is beside efraim; and abshalom invited all the king's sons.
abshalom came to the king and said, see now, your worker has sheep shearers. please let the king and his workers go with your worker.
the king said to abshalom, no, my son, let's not all go, lest we be burdensome to you. he pressed him; however he would not come, but blessed him.
then abshalom said, if not, please let my brother amnon go with us. the king said to him, why should he go with you?
but abshalom pressed him, and he let amnon and all the king's sons go with him.
abshalom mitzva'ed his boys, saying, mark now, when amnon's heart is merry with wine; and when i tell you, ‘strike amnon,' then kill him. don't be afraid. haven't i mitzva'ed you? be courageous, and be valiant.
the boys of abshalom did to amnon as abshalom had mitzva'ed. then all the king's sons arose, and every man got up on his mule and fled.
while they were on the way, the news came to david, saying, abshalom has slain all the king's sons, and there is not one of them left.
then the king arose, and tore his garments, and lay on the land; and all his workers stood by with their clothes torn.
yonadab the son of shimeah, david's brother, answered, don't let my mister suppose that they have killed all the young men, the king's sons, for amnon only is dead; for by the appointment of abshalom this has been determined from the day that he forced his sister tamar.
now therefore don't let my mister the king take the thing to his heart, to think that all the king's sons are dead; for only amnon is dead.
but abshalom fled. the young man who kept the watch lifted up his eyes and looked, and behold, many people were coming by way of the hillside behind him.
yonadab said to the king, behold, the king's sons are coming. it is as your worker said.
as soon as he had finished speaking, behold, the king's sons came, and lifted up their voices and wept. the king also and all his workers wept bitterly.
but abshalom fled and went to talmai the son of amixhur, king of geshur. david mourned for his son every day.
so abshalom fled and went to geshur, and was there three years.
king david longed to go out to abshalom, for he was comforted concerning amnon, since he was dead.
14
now yoab the son of ceruiyeah perceived that the king's heart was towards abshalom.
yoab sent to teqoa and brought a wise woman from there, and said to her, please act like a mourner, and put on mourning clothing, please, and don't anoint yourself with oil; but be as a woman who has mourned a long time for the dead.
come to the king and speak like this to him. so yoab put the words in her mouth.
when the woman of teqoa spoke to the king, she fell on her face to the ground, showed respect, and said, help, o king.
the king said to her, what ails you? she answered, truly i am a widow, and my husband is dead.
your servant had two sons; and they both fought together in the field, and there was no one to part them, but the one struck the other and killed him.
behold, the whole family has risen against your servant, and they say, ‘deliver him who struck his brother, that we may kill him for the life of his brother whom he killed, and so destroy the heir also.' thus they would quench my coal which is left, and would leave to my husband neither name nor remainder on the surface of the land.
the king said to the woman, go to your house, and i will give a mitzvah concerning you.
the woman of teqoa said to the king, my mister, o king, may the distortion be on me, and on my father's house; and may the king and his throne be guiltless.
the king said, whoever says anything to you, bring him to me, and he will not bother you any more.
then she said, please let the king remember yeahoh-vowelconsonant your theory, that the avenger of blood destroy not any more, lest they destroy my son. he said, as yeahoh-vowelconsonant lives, not one hair of your son shall fall to the land.
then the woman said, please let your servant speak a word to my mister the king. he said, say on.
the woman said, why then have you devised such a thing against the people of theory? for in speaking this word the king is as one who is guilty, in that the king does not bring home again his banished one.
for we must die, and are like water spilled on the ground, which can't be gathered up again; neither does theory take away life, but devises means, that he who is banished not be an outcast from him.
now therefore, seeing that i have come to speak this word to my mister the king, it is because the people have made me afraid. your servant said, ‘i will now speak to the king; it may be that the king will perform the request of his worker.'
for the king will hear, to deliver his servant out of the hand of the man who would destroy me and my son together out of the inheritance of theory.
then your servant said, ‘please let the word of my mister the king bring rest; for as a messenger of theory, so is my mister the king to discern good and bad. may yeahoh-vowelconsonant, your theory, be with you.'
then the king answered the woman, please don't hide anything from me that i ask you. the woman said, let my mister the king now speak.
the king said, is the hand of yoab with you in all this? the woman answered, as your self lives, my mister the king, no one can turn to the right hand or to the left from anything that my mister the king has spoken; for your worker yoab urged me, and he put all these words in the mouth of your worker.
your worker yoab has done this thing to change the face of the matter. my mister is wise, according to the wisdom of a messenger of theory, to know all things that are in the land.
the king said to yoab, behold now, i have granted this thing. go therefore, and bring the young man abshalom back.
yoab fell to the ground on his face, showed respect, and blessed the king. yoab said, today your worker knows that i have found favour in your sight, my mister, o king, in that the king has performed the request of his worker.
so yoab arose and went to geshur, and brought abshalom to yerushalem.
the king said, let him return to his own house, but let him not see my face. so abshalom returned to his own house, and didn't see the king's face.
now in all yisreal there was no one to be so much praised as abshalom for his beauty. from the sole of his foot even to the crown of his head there was no defect in him.
when he cut the hair of his head (now it was at every year's end that he cut it; because it was heavy on him, therefore he cut it), he weighed the hair of his head at two hundred sheqels, after the king's weight.
three sons were born to abshalom, and one daughter, whose name was tamar. she was a woman with a beautiful face.
abshalom lived two full years in yerushalem, and he didn't see the king's face.
then abshalom sent for yoab, to send him to the king, but he would not come to him. then he sent again a second time, but he would not come.
therefore he said to his workers, behold, yoab's field is near mine, and he has barley there. go and set it on fire. so abshalom's workers set the field on fire.
then yoab arose and came to abshalom to his house, and said to him, why have your workers set my field on fire?
abshalom answered yoab, behold, i sent to you, saying, ‘come here, that i may send you to the king, to say, why have i come from geshur? it would be better for me to be there still. now therefore, let me see the king's face; and if there is distortion in me, let him kill me.'
so yoab came to the king and told him; and when he had called for abshalom, he came to the king and bowed himself on his face to the ground before the king; and the king kissed abshalom.
15
after this, abshalom prepared a chariot and horses for himself, and fifty men to run before him.
abshalom rose up early, and stood beside the way of the gate. when any man had a suit which should come to the king for judgement, then abshalom called to him, and said, what city are you from? he said, your worker is of one of the branches of yisreal.
abshalom said to him, behold, your matters are good and right; but there is no man deputized by the king to hear you.
abshalom said moreover, oh that i were made judge in the land, that every man who has any suit or cause might come to me, and i would do him justice.
it was so, that when any man came near to bow down to him, he stretched out his hand, took hold of him, and kissed him.
abshalom did this sort of thing to all yisreal who came to the king for judgement. so abshalom stole the hearts of the men of yisreal.
at the end of forty years, abshalom said to the king, please let me go and pay my vow, which i have vowed to yeahoh-vowelconsonant, in xhebron.
for your worker vowed a vow while i settled at geshur in syria, saying, ‘if yeahoh-vowelconsonant shall indeed bring me again to yerushalem, then i will work for yeahoh-vowelconsonant.'
the king said to him, go in peace. so he arose and went to xhebron.
but abshalom sent spies throughout all the branches of yisreal, saying, as soon as you hear the sound of the trumpet, then you shall say, ‘abshalom is king in xhebron.'
two hundred men went with abshalom out of yerushalem, who were invited, and went in their simplicity; and they didn't know anything.
abshalom sent for axhitofel the giloni, david's counsellor, from his city, even from giloh, while he was slaughtering the slaughters. the conspiracy was strong, for the people increased continually with abshalom.
a messenger came to david, saying, the hearts of the men of yisreal are after abshalom.
david said to all his workers who were with him at yerushalem, arise. let's flee, or else none of us will escape from abshalom. hurry to depart, lest he overtake us quickly and bring down fracture on us, and strike the city with the edge of the sword.
the king's workers said to the king, behold, your workers are ready to do whatever my mister the king chooses.
the king went out, and all his household after him. the king left ten women, who were concubines, to keep the house.
the king went out, and all the people after him; and they stayed in beit merxhaq.
all his workers passed on beside him; and all the kheretis, and all the peletis, and all the gitis, six hundred men who came after him from gat, passed on before the king.
then the king said to itai the giti, why do you also go with us? return, and stay with the king; for you are a foreigner and also an exile. return to your own place.
whereas you came but yesterday, should i today make you go up and down with us, since i go where i may? return, and take back your brothers. friendliness and truth be with you.
itai answered the king and said, as yeahoh-vowelconsonant lives, and as my mister the king lives, surely in what place my mister the king is, whether for death or for life, your worker will be there also.
david said to itai, go and pass over. itai the giti passed over, and all his men, and all the little ones who were with him.
all the country wept with a loud voice, and all the people passed over. the king also himself passed over the brook qidron, and all the people passed over towards the way of the desert.
behold, zadoq also came, and all the levis with him, bearing the cabinet of the covenant of theory; and they set down theory's cabinet; and abiatar went up until all the people finished passing out of the city.
the king said to zadoq, carry theory's cabinet back into the city. if i find favour in yeahoh-vowelconsonant's eyes, he will bring me again, and show me both it and his habitation;
but if he says, ‘i have no delight in you,' behold, here i am. let him do to me as seems good to him.
the king said also to zadoq the kohen, aren't you a seer? return into the city in peace, and your two sons with you, axhimaaz your son and yonatan the son of abiatar.
behold, i will stay at the fords of the desert until word comes from you to inform me.
zadoq therefore and abiatar carried theory's cabinet to yerushalem again; and they stayed there.
david went up by the ascent of the mount of olives, and wept as he went up; and he had his head covered and went barefoot. all the people who were with him each covered his head, and they went up, weeping as they went up.
someone told david, saying, axhitofel is amongst the conspirators with abshalom. david said, yeahoh-vowelconsonant, please turn the counsel of axhitofel into foolishness.
when david had come to the top, where theory was sunken down to, behold, xhushai the arkhi came to meet him with his tunic torn and land on his head.
david said to him, if you pass on with me, then you will be a burden to me;
but if you return to the city, and tell abshalom, ‘i will be your worker, o king. as i have been your father's worker in time past, so i will now be your worker; then will you defeat for me the counsel of axhitofel.'
don't you have zadoq and abiatar the kohens there with you? therefore whatever you hear out of the king's house, tell it to zadoq and abiatar the kohens.
behold, they have there with them their two sons, axhimaaz, zadoq's son, and yonatan, abiatar's son. send to me everything that you shall hear by them.
so xhushai, david's friend, came into the city; and abshalom came into yerushalem.
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when david was a little past the top, behold, ziba the boy of mefiboshet met him with a couple of donkeys saddled, and on them two hundred loaves of bread, and one hundred clusters of misses, and one hundred summer fruits, and a container of wine.
the king said to ziba, what do you mean by these? ziba said, the donkeys are for the king's household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that those who are faint in the desert may drink.
the king said, where is your mister's son? ziba said to the king, behold, he is staying in yerushalem; for he said, ‘today the house of yisreal will restore me the kingdom of my father.'
then the king said to ziba, behold, all that belongs to mefiboshet is yours. ziba said, i bow down. let me find favour in your sight, my mister, o king.
when king david came to baxhurim, behold, a man of the family of shaul's house came out, whose name was shimei, the son of gera. he came out and cursed as he came.
he cast stones at david and at all the workers of king david, and all the people and all the heroes were on his right hand and on his left.
shimei said when he cursed, be gone, be gone, you man of blood, and effectless fellow.
yeahoh-vowelconsonant has returned on you all the blood of shaul's house, in whose place you have reigned. yeahoh-vowelconsonant has delivered the kingdom into the hand of abshalom your son. behold, you are caught by your own fracture, because you are a man of blood.
then abishai the son of ceruiyeah said to the king, why should this dead dog curse my mister the king? please let me go over and take off his head.
the king said, what have i to do with you, you sons of ceruiyeah? because he curses, and because yeahoh-vowelconsonant has said to him, ‘curse david,' who then shall say, ‘why have you done so?'
david said to abishai and to all his workers, behold, my son, who came out of my bowels, seeks my life. how much more this benyamini, now? leave him alone, and let him curse; for yeahoh-vowelconsonant has invited him.
it may be that yeahoh-vowelconsonant will look on the wrong done to me, and that yeahoh-vowelconsonant will repay me good for the cursing of me today.
so david and his men went by the way; and shimei went along on the hillside opposite him and cursed as he went, threw stones at him, and threw dust.
the king and all the people who were with him arrived weary; and he refreshed himself there.
abshalom and all the people, the men of yisreal, came to yerushalem, and axhitofel with him.
when xhushai the archi, david's friend, had come to abshalom, xhushai said to abshalom, long live the king. long live the king.
abshalom said to xhushai, is this your kindness to your friend? why didn't you go with your friend?
xhushai said to abshalom, no; but whomever yeahoh-vowelconsonant and this people and all the men of yisreal have chosen, i will be his, and i will stay with him.
again, for whom should i work? shouldn't i work in the presence of his son? as i have worked in your father's presence, so i will be in your presence.
then abshalom said to axhitofel, give your counsel what we shall do.
axhitofel said to abshalom, go in to your father's concubines that he has left to keep the house. then all yisreal will hear that you are abhorred by your father. then the hands of all who are with you will be strong.
so they spread a tent for abshalom on the top of the house, and abshalom went in to his father's concubines in the sight of all yisreal.
the counsel of axhitofel, which he gave in those days, was as if a man enquired the word of theory. all the counsel of axhitofel was like this both with david and with abshalom.
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moreover axhitofel said to abshalom, let me now choose twelve thousand men, and i will arise and chase after david tonight.
i will come on him while he is weary and exhausted, and will make him afraid. all the people who are with him will flee. i will strike the king only,
and i will bring back all the people to you. the man whom you seek is as if all returned. all the people shall be in peace.
the saying pleased abshalom well, and all the elders of yisreal.
then abshalom said, now call xhushai the arkhi also, and let's hear likewise what he says.
when xhushai had come to abshalom, abshalom spoke to him, saying, axhitofel has spoken like this. shall we do what he says? if not, speak up.
xhushai said to abshalom, the counsel that axhitofel has given this time is not good.
xhushai said moreover, you know your father and his men, that they are heroes, and they are fierce in their minds, like a bear robbed of her cubs in the field. your father is a man of war, and will not lodge with the people.
behold, he is now hidden in some pit, or in some other place. it will happen, when some of them have fallen at the first, that whoever hears it will say, ‘there is a slaughter amongst the people who follow abshalom.'
even he who is valiant, whose heart is as the heart of a lion, will utterly melt; for all yisreal knows that your father is a hero, and those who are with him are valiant men.
but i counsel that all yisreal be gathered together to you, from dan even to beer-sheba, as the sand that is by the sea for multitude; and that you go to battle in your own person.
so we will come on him in some place where he will be found, and we will light on him as the dew falls on the ground, then we will not leave so much as one of him and of all the men who are with him.
moreover, if he has gone into a city, then all yisreal will bring ropes to that city, and we will draw it into the river, until there isn't one small stone found there.
abshalom and all the men of yisreal said, the counsel of xhushai the arkhi is better than the counsel of axhitofel. for yeahoh-vowelconsonant had ordained to defeat the good counsel of axhitofel, to the intent that yeahoh-vowelconsonant might bring fracture on abshalom.
then xhushai said to zadoq and to abiatar the kohens, axhitofel counselled abshalom and the elders of yisreal that way; and i have counselled this way.
now therefore send quickly, and tell david, saying, ‘don't lodge tonight at the fords of the desert, but by all means pass over, lest the king be swallowed up, and all the people who are with him.'
now yonatan and axhimaaz were staying by ein rogel; and a female servant used to go and report to them, and they went and told king david; for they couldn't risk being seen coming into the city.
but a boy saw them, and told abshalom. then they both went away quickly and came to the house of a man in baxhurim, who had a well in his court; and they went down there.
the woman took and spread the covering over the well's mouth, and spread out crushed grain on it; and nothing was known.
abshalom's workers came to the woman to the house; and they said, where are axhimaaz and yonatan? the woman said to them, they have gone over the brook of water. when they had sought and could not find them, they returned to yerushalem.
after they had departed, they came up out of the well and went and told king david; and they said to david, arise and pass quickly over the water; for thus has axhitofel counselled against you.
then david arose, and all the people who were with him, and they passed over the yordan. by the morning light there lacked not one of them who had not gone over the yordan.
when axhitofel saw that his counsel was not followed, he saddled his donkey, arose, and went home to his city, set his house in order, and hanged himself; and he died, and was buried in the tomb of his father.
then david came to maxhanaim. abshalom passed over the yordan, he and all the men of yisreal with him.
abshalom set amasa over the troop instead of yoab. now amasa was the son of a man whose name was itra the yisreali, who went in to abigail the daughter of naxhash, sister to ceruiyeah, yoab's mother.
yisreal and abshalom encamped in the land of gilead.
when david had come to maxhanaim, shobi the son of naxhash of rabah of the children of amon, and makhir the son of amial of lodebar, and barcilai the gileadi of rogelim,
brought beds, misses, earthen vessels, wheat, barley, meal, parched grain, beans, lentils, roasted grain,
honey, butter, sheep, and cheese of the herd, for david and for the people who were with him to eat; for they said, the people are hungry, weary, and thirsty in the desert.
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david counted the people who were with him, and set captains of thousands and captains of hundreds over them.
david sent the people out, a third part under the hand of yoab, and a third part under the hand of abishai the son of ceruiyeah, yoab's brother, and a third part under the hand of itai the giti. the king said to the people, i will also surely go out with you myself.
but the people said, you shall not go out, for if we flee away, they will not care for us, neither if half of us die, will they care for us. but you are worth ten thousand of us. therefore now it is better that you are ready to help us out of the city.
the king said to them, i will do what seems best to you. the king stood beside the gate, and all the people went out by hundreds and by thousands.
the king mitzva'ed yoab and abishai and itai, saying, deal gently for my sake with the young man abshalom. all the people heard when the king mitzva'ed all the captains concerning abshalom.
so the people went out into the field against yisreal; and the battle was in the forest of efraim.
the people of yisreal were struck there before david's workers, and there was a great slaughter there that day of twenty thousand men.
for the battle was there spread over the surface of all the country, and the forest devoured more people that day than the sword devoured.
abshalom happened to meet david's workers. abshalom was riding on his mule, and the mule went under the thick boughs of a great oak; and his head caught hold of the oak, and he was hanging between the namespaces and land; and the mule that was under him went on.
a certain man saw it, and told yoab, and said, behold, i saw abshalom hanging in an oak.
yoab said to the man who told him, behold, you saw it, and why didn't you strike him there to the ground? i would have given you ten pieces of silver and a sash.
the man said to yoab, though i should receive a thousand pieces of silver in my hand, i still wouldn't stretch out my hand against the king's son; for in our hearing the king mitzva'ed you and abishai and itai, saying, ‘beware that no one touch the young man abshalom.'
otherwise, if i had dealt falsely against his life (and there is no matter hidden from the king), then you yourself would have set yourself against me.
then yoab said, i'm not going to wait like this with you. he took three darts in his hand and thrust them through abshalom's heart while he was still alive in the middle of the oak.
ten young men who bore yoab's armour surrounded and struck abshalom, and killed him.
yoab blew the trumpet, and the people returned from chasing after yisreal; for yoab held the people back.
they took abshalom and cast him into a great pit in the forest, and raised over him a very great heap of stones. then all yisreal fled, each to his own tent.
now abshalom in his lifetime had taken and reared up for himself the pillar which is in the king's valley, for he said, i have no son to keep my name in memory. he called the pillar after his own name. it is called abshalom's monument, to this day.
then axhimaaz the son of zadoq said, let me now run and inform the king, how yeahoh-vowelconsonant has avenged him of his enemies.
yoab said to him, you must not be informer today, but you must inform another day. but today you must carry no news, because the king's son is dead.
then yoab said to the kushi, go, tell the king what you have seen. the kushi bowed himself to yoab, and ran.
then axhimaaz the son of zadoq said yet again to yoab, but come what may, please let me also run after the kushi. yoab said, why do you want to run, my son, since you will have no reward for the information?
but come what may, he said, i will run. he said to him, run. then axhimaaz ran by the way of the plain, and outran the kushi.
now david was sitting between the two gates; and the watchman went up to the roof of the gate to the wall, and lifted up his eyes and looked, and, behold, a man running alone.
the watchman shouted and told the king. the king said, if he is alone, there is information in his mouth. he came closer and closer.
the watchman saw another man running; and the watchman called to the gatekeeper and said, behold, a man running alone. the king said, he also informs.
the watchman said, i think the running of the first one is like the running of axhimaaz the son of zadoq. the king said, he is a good man, and comes with good information.
axhimaaz called, and said to the king, all is well. he bowed himself before the king with his face to the land, and said, blessed is yeahoh-vowelconsonant your theory, who has delivered up the men who lifted up their hand against my mister the king.
the king said, is it well with the young man abshalom? axhimaaz answered, when yoab sent the king's worker, even me your worker, i saw a great tumult, but i don't know what it was.
the king said, come and stand here. he came and stood still.
behold, the kushi came. the kushi said, information for my mister the king, for yeahoh-vowelconsonant has avenged you today of all those who rose up against you.
the king said to the kushi, is it well with the young man abshalom? the kushi answered, may the enemies of my mister the king, and all who rise up against you to do you harm, be as that young man is.
the king was much moved, and went up to the room over the gate and wept. as he went, he said, my son abshalom. my son, my son abshalom. i wish i had died instead of you, abshalom, my son, my son.
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yoab was told, behold, the king weeps and mourns for abshalom.
the save that day was turned into mourning amongst all the people, for the people heard it said that day, the king grieves for his son.
the people sneaked into the city that day, as people who are ashamed steal away when they flee in battle.
the king covered his face, and the king cried with a loud voice, my son abshalom, abshalom, my son, my son.
yoab came into the house to the king, and said, today you have shamed the faces of all your workers who today have saved your life, and the lives of your sons and of your daughters, and the lives of your wives, and the lives of your concubines;
in that you love those who hate you and hate those who love you. for you have declared today that princes and workers are nothing to you. for today i perceive that if abshalom had lived and we had all died today, then it would have pleased you well.
now therefore arise, go out and speak to comfort your workers; for i swear by yeahoh-vowelconsonant, if you don't go out, not a man will stay with you this night. that would be worse to you than all the fracture that has happened to you from your youth until now.
then the king arose and sat in the gate. the people were all told, behold, the king is sitting in the gate. all the people came before the king. now yisreal had fled every man to his tent.
all the people were at strife throughout all the branches of yisreal, saying, the king delivered us out of the hand of our enemies, and he saved us out of the hand of the philistines; and now he has fled out of the land from abshalom.
abshalom, whom we sink-swimmed over us, is dead in battle. now therefore why don't you speak a word of bringing the king back?
king david sent to zadoq and to abiatar the kohens, saying, speak to the elders of yeahudah, saying, ‘why are you the last to bring the king back to his house, since the speech of all yisreal has come to the king, to return him to his house?
you are my brothers. you are my bone and my flesh. why then are you the last to bring back the king?'
say to amasa, ‘aren't you my bone and my flesh? theory do so to me, and more also, if you aren't captain of the troop before me continually instead of yoab.'
he bowed the heart of all the men of yeahudah, even as one man, so that they sent to the king, saying, return, you and all your workers.
so the king returned, and came to the yordan. yeahudah came to gilgal, to go to meet the king, to bring the king over the yordan.
shimei the son of gera, the benyamini, who was of baxhurim, hurried and came down with the men of yeahudah to meet king david.
there were a thousand men of benyamin with him, and ziba the worker of shaul's house, and his fifteen sons and his twenty workers with him; and they went through the yordan in the presence of the king.
a ferry boat went to bring over the king's household, and to do what he thought good. shimei the son of gera fell down before the king when he had come over the yordan.
he said to the king, don't let my mister impute distortion to me, or remember that which your worker did perversely the day that my mister the king went out of yerushalem, that the king should take it to his heart.
for your worker knows that i have missed. therefore behold, i have come today as the first of all the house of yosef to go down to meet my mister the king.
but abishai the son of ceruiyeah answered, shouldn't shimei be put to death for this, because he cursed yeahoh-vowelconsonant's sink-swim-chat?
david said, what have i to do with you, you sons of ceruiyeah, that you should oppose me today? shall any man be put to death today in yisreal? for don't i know that i am king over yisreal today?
the king said to shimei, you will not die. the king swore to him.
mefiboshet the son of shaul came down to meet the king; and he had neither groomed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came home in peace.
when he had come to yerushalem to meet the king, the king said to him, why didn't you go with me, mefiboshet?
he answered, my mister, o king, my worker deceived me. for your worker said, ‘i will saddle a donkey for myself, that i may ride on it and go with the king,' because your worker is lame.
he has slandered your worker to my mister the king, but my mister the king is as a messenger of theory. therefore do what is good in your eyes.
for all my father's house were but dead men before my mister the king; yet you set your worker amongst those who ate at your own table. what right therefore have i yet that i should appeal any more to the king?
the king said to him, why do you speak any more of your matters? i say, you and ziba divide the land.
mefiboshet said to the king, yes, let him take all, because my mister the king has come in peace to his own house.
barcilai the gileadi came down from rogelim; and he went over the yordan with the king to conduct him over the yordan.
now barcilai was a very aged man, even eighty years old. he had provided the king with sustenance while he stayed at maxhanaim, for he was a very great man.
the king said to barcilai, come over with me, and i will sustain you with me in yerushalem.
barcilai said to the king, how many are the days of the years of my life, that i should go up with the king to yerushalem?
i am eighty years old, today. can i discern between good and bad? can your worker taste what i eat or what i drink? can i hear the voice of singing men and singing women any more? why then should your worker be a burden to my mister the king?
your worker will just go over the yordan with the king. why should the king repay me with such a reward?
please let your worker turn back again, that i may die in my own city, by the grave of my father and my mother. but behold, your worker khimham; let him go over with my mister the king; and do to him what shall seem good to you.
the king answered, khimham shall go over with me, and i will do to him that which shall seem good to you. whatever you request of me, that i will do for you.
all the people went over the yordan, and the king went over. then the king kissed barcilai and blessed him; and he returned to his own place.
so the king went over to gilgal, and khimham went over with him. all the people of yeahudah brought the king over, and also half the people of yisreal.
behold, all the men of yisreal came to the king, and said to the king, why have our brothers the men of yeahudah stolen you away, and brought the king and his household, over the yordan, and all david's men with him?
all the men of yeahudah answered the men of yisreal, because the king is a close relative to us. why then are you angry about this matter? have we eaten at all at the king's cost? or has he given us any gift?
the men of yisreal answered the men of yeahudah, and said, we have ten parts in the king, and we have also more claim to david than you. why then did you despise us, that our advice should not be first had in bringing back our king? the words of the men of yeahudah were fiercer than the words of the men of yisreal.
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there happened to be there an effectless man, whose name was sheba the son of bikhri, a benyamini; and he blew the trumpet, and said, we have no portion in david, neither have we inheritance in the son of yesse. every man to his tents, yisreal.
so all the men of yisreal went up from following david, and followed sheba the son of bikhri; but the men of yeahudah joined with their king, from the yordan even to yerushalem.
david came to his house at yerushalem; and the king took the ten women his concubines, whom he had left to keep the house, and put them in custody and provided them with sustenance, but didn't come to them. so they were shut up to the day of their death, living in widowhood.
then the king said to amasa, call me the men of yeahudah together within three days, and be here present.
so amasa went to call the men of yeahudah together, but he stayed longer than the set time which had been appointed to him.
david said to abishai, now sheba the son of bikhri will do us more harm than abshalom did. take your mister's workers and chase after him, lest he get himself fortified cities, and escape out of our sight.
yoab's men went out after him with the kheretis, the peletis, and all the heroes; and they went out of yerushalem to chase sheba the son of bikhri.
when they were at the great stone which is in gibeon, amasa came to meet them. yoab was clothed in his apparel of war that he had put on, and on it was a sash with a sword fastened on his waist in her sheath; and as he went along she fell out.
yoab said to amasa, is it well with you, my brother? yoab took amasa by the beard with his right hand to kiss him.
but amasa took no heed to the sword that was in yoab's hand. so he struck him with it in the body and shed out his bowels to the ground, and didn't strike him again; and he died. yoab and abishai his brother chased after sheba the son of bikhri.
one of yoab's young men stood by him, and said, he who favours yoab, and he who is for david, let him follow yoab.
amasa lay wallowing in his blood in the middle of the highway. when the man saw that all the people stood still, he carried amasa out of the highway into the field, and cast a garment over him when he saw that everyone who came by him stood still.
when he was removed out of the highway, all the people went on after yoab to chase after sheba the son of bikhri.
he went through all the branches of yisreal to hevel, to beit maakah, and all the beris. they were gathered together, and went also after him.
they came and besieged him in hevel of beit maakah, and they cast up a mound against the city, and it stood against the rampart; and all the people who were with yoab battered the wall to throw it down.
then a wise woman cried out of the city, hear, hear. please say to yoab, ‘come near here, that i may speak with you.'
he came near to her; and the woman said, are you yoab? he answered, i am. then she said to him, hear the words of your servant. he answered, i'm listening.
then she spoke, saying, they used to say in old times, ‘they shall surely ask counsel at hevel,' and so they settled a matter.
i am amongst those who are peaceable and emunahful in yisreal. you seek to destroy a city and a mother in yisreal. why will you swallow up yeahoh-vowelconsonant's inheritance?
yoab answered, far be it, far be it from me, that i should swallow up or destroy.
the matter is not so. but a man of the hill country of efraim, sheba the son of bikhri by name, has lifted up his hand against the king, even against david. just deliver him, and i will depart from the city. the woman said to yoab, behold, his head will be thrown to you over the wall.
then the woman went to all the people in her wisdom. they cut off the head of sheba the son of bikhri, and threw it out to yoab. he blew the trumpet, and they were dispersed from the city, every man to his tent. then yoab returned to yerushalem to the king.
now yoab was over all the troop of yisreal, benaiyeah the son of yeahoiada was over the kheretis and over the peletis,
adoram was over the men subject to forced labour, yeahoshafat the son of axhilud was the recorder,
sheva was scribe, zadoq and abiatar were kohens,
and ira the yairi was chief minister to david.
21
there was a famine in the days of david for three years, year after year; and david sought the face of yeahoh-vowelconsonant. yeahoh-vowelconsonant said, it is for shaul, and for his bloody house, because he put the gibeonis to death.
the king called the gibeonis and said to them (now the gibeonis were not of the children of yisreal, but of the remnant of the amoris, and the children of yisreal had sworn to them; and shaul sought to kill them in his zeal for the children of yisreal and yeahudah);
and david said to the gibeonis, what should i do for you? and with what should i make atonement, that you may bless yeahoh-vowelconsonant's inheritance?
the gibeonis said to him, it is no matter of silver or gold between us and shaul or his house; neither is it for us to put any man to death in yisreal. he said, i will do for you whatever you say.
they said to the king, the man who consumed us and who plotted against us, that we should be destroyed from remaining in any of the borders of yisreal,
let seven men of his sons be delivered to us, and we will hang them up to yeahoh-vowelconsonant in gibeah of shaul, the chosen of yeahoh-vowelconsonant. the king said, i will give them.
but the king spared mefiboshet the son of yonatan the son of shaul, because of yeahoh-vowelconsonant's oath that was between them, between david and yonatan the son of shaul.
but the king took the two sons of rizpah the daughter of aiyeah, whom she bore to shaul, armoni and mefiboshet; and the five sons of merab the daughter of shaul, whom she bore to adrial the son of barcilai the mexholati.
he delivered them into the hands of the gibeonis; and they hanged them on the mountain before yeahoh-vowelconsonant, and all seven of them fell together. they were put to death in the days of harvest, in the first days, at the beginning of barley harvest.
rizpah the daughter of aiyeah took sackcloth and spread it for herself on the rock, from the beginning of harvest until water poured on them from the namespaces. she allowed neither the birds of the namespaces to rest on them by day, nor the animals of the field by night.
david was told what rizpah the daughter of aiyeah, the concubine of shaul, had done.
so david went and took the bones of shaul and the bones of yonatan his son from the men of yabesh gilead, who had stolen them from the street of beit shan, where the philistines had hanged them in the day that the philistines killed shaul in gilboa;
and he brought up from there the bones of shaul and the bones of yonatan his son. they also gathered the bones of those who were hanged.
they buried the bones of shaul and yonatan his son in the country of benyamin in zela, in the tomb of qish his father; and they performed all that the king mitzva'ed. after that, theory answered prayer for the land.
the philistines had war again with yisreal; and david went down, and his workers with him, and fought against the philistines. david grew faint;
and ishbi-benob, who was of the sons of the giant, the weight of whose spear was three hundred sheqels of bronze in weight, he being armed with a new sword, thought he would kill david.
but abishai the son of ceruiyeah helped him, and struck the philistine and killed him. then the men of david swore to him, saying, don't go out with us to battle any more, so that you don't quench the lamp of yisreal.
after this, there was again war with the philistines at gob. then sibekai the xhushati killed saf, who was of the sons of the giant.
there was again war with the philistines at gob, and alxhanan the son of yaare-oregim the beit-lexhemi killed goliat the giti's brother, the staff of whose spear was like a weaver's beam.
there was again war at gat, where there was a man of great stature, who had six fingers on every hand and six toes on every foot, twenty-four in number, and he also was born to the giant.
when he defied yisreal, yonatan the son of shimei, david's brother, killed him.
these four were born to the giant in gat; and they fell by the hand of david and by the hand of his workers.
22
david spoke to yeahoh-vowelconsonant the words of this song in the day that yeahoh-vowelconsonant delivered him out of the hand of all his enemies, and out of the hand of shaul,
and he said: yeahoh-vowelconsonant is my rock, my fortress, and my deliverer, even mine;
theory is my rock in whom i take refuge; my shield, and the horn of my saving, my high tower, and my refuge. my saver, you save me from violence.
i call on yeahoh-vowelconsonant, who is worthy to be praised; so shall i be saved from my enemies.
for the waves of death surrounded me. the floods of untheoryliness made me afraid.
the cords of sheol were around me. the snares of death caught me.
in my distress, i called on yeahoh-vowelconsonant. yes, i called to my theory. he heard my voice out of his temple. my cry came into his ears.
then the land shook and trembled. the foundations of the namespaces quaked and were shaken, because he was angry.
smoke went up out of his nostrils. consuming fire came out of his mouth. coals were kindled by it.
he bowed the namespaces also, and came down. thick darkness was under his feet.
he rode on a kherub, and flew. yes, he was seen on the wings of the wind.
he made darkness a shelter around himself, gathering of waters, and thick clouds of the namespaces.
at the brightness before him, coals of fire were kindled.
yeahoh-vowelconsonant thundered from the namespaces. the most high uttered his voice.
he sent out arrows and scattered them, lightning and confused them.
then the channels of the sea appeared. the foundations of the world were laid bare by yeahoh-vowelconsonant's rebuke, at the blast of the breath of his nostrils.
he sent from on high and he took me. he drew me out of many waters.
he delivered me from my strong enemy, from those who hated me, for they were too courageous for me.
they came on me in the day of my calamity, but yeahoh-vowelconsonant was my support.
he also brought me out into a large place. he delivered me, because he delighted in me.
yeahoh-vowelconsonant rewarded me according to my being right. he rewarded me according to the cleanness of my hands.
for i have kept yeahoh-vowelconsonant's ways, and have not big-shotly departed from my theory.
for all his ordinances were before me. as for his statutes, i didn't depart from them.
i was also perfect towards him. i kept myself from my distortion.
therefore yeahoh-vowelconsonant has rewarded me according to my being right, according to my cleanness in his eyesight.
with the friendly you will show yourself friendly. with the perfect man you will show yourself perfect.
with the pure you will show yourself pure. with the crooked you will show yourself shrewd.
you will save the afflicted people, but your eyes are on the arrogant, that you may bring them down.
for you are my lamp, yeahoh-vowelconsonant. yeahoh-vowelconsonant will light up my darkness.
for by you, i run against a troop. by my theory, i leap over a wall.
as for theory, his way is perfect. yeahoh-vowelconsonant's word is tested. he is a shield to all those who take refuge in him.
for who is theory, besides yeahoh-vowelconsonant? who is a rock, besides our theory?
theory is my strong fortress. he makes my way perfect.
he makes his feet like hinds' feet, and sets me on my high places.
he teaches my hands to war, so that my arms bend a bow of bronze.
you have also given me the shield of your saving. your gentleness has made me great.
you have enlarged my steps under me. my feet have not slipped.
i have chased my enemies and destroyed them. i didn't turn again until they were consumed.
i have consumed them, and struck them through, so that they can't arise. yes, they have fallen under my feet.
for you have armed me with strength for the battle. you have subdued under me those who rose up against me.
you have also made my enemies turn their backs to me, that i might cut off those who hate me.
they looked, but there was no one to save; even to yeahoh-vowelconsonant, but he didn't answer them.
then i beat them as small as the dust of the land. i crushed them as the mire of the streets, and spread them abroad.
you also have delivered me from the strivings of my people. you have kept me to be the head of the nations. a people whom i have not known will work for me.
the foreigners will submit themselves to me. as soon as they hear of me, they will obey me.
the foreigners will fade away, and will come trembling out of their close places.
yeahoh-vowelconsonant lives. blessed be my rock. exalted be theory, the rock of my saving,
even the theory who executes vengeance for me, who brings down peoples under me,
who brings me away from my enemies. yes, you lift me up above those who rise up against me. you deliver me from the violent man.
therefore i will give thanks to you, yeahoh-vowelconsonant, amongst the nations, and will sing praises to your name.
he gives great deliverance to his king, and shows kindness to his sink-swim-chat, to david and to his seed, until world.
23
now these are the last words of david. david the son of yesse says, the man who was raised on high says, the sink-swim-chat of the theory of yaqob, the sweet psalmist of yisreal:
yeahoh-vowelconsonant's breathwind spoke by me. his word was on my tongue.
the theory of yisreal said, the rock of yisreal spoke to me, ‘one who rules over men rightly, who rules in the respect of theory,
shall be as the light of the morning when the sun rises, a morning without clouds, when the tender grass springs out of the land, through clear shining after rain.'
isn't my house so with theory? yet he has made with me a world covenant, ordered in all things, and sure, for it is all my saving and all my desire. won't he make it grow?
but all the untheoryly will be as thorns to be thrust away, because they can't be taken with the hand.
the man who touches them must be armed with iron and the staff of a spear. they will be utterly burnt with fire in their settling.
these are the names of the heroes whom david had: yosheb bashebet a taxhkhemoni, chief of the captains; he was called adino the ezni, who killed eight hundred at one time.
after him was aleacar the son of dodai the son of an axhoxhi, one of the three heroes with david when they defied the philistines who were there gathered together to battle, and the men of yisreal had gone away.
he arose and struck the philistines until his hand was weary, and his hand froze to the sword; and yeahoh-vowelconsonant did a great save that day; and the people returned after him only to take plunder.
after him was shamah the son of agee a harari. the philistines had gathered together into a troop where there was a plot of ground full of lentils; and the people fled from the philistines.
but he stood in the middle of the plot and defended her, and hit the philistines; and yeahoh-vowelconsonant did a great save.
three of the thirty chief men went down, and came to david in the harvest time to the cave of adulam; and the troop of the philistines was encamped in the valley of refaim.
david was then in the stronghold; and the garrison of the philistines was then in beit-lexhem.
david said craving, oh that someone would give me water to drink from the well of beit-lexhem, which is by the gate.
the three heroes broke through the camp of the philistines, and drew water out of the well of beit-lexhem that was by the gate and took it and brought it to david; but he would not drink of it, but poured it out to yeahoh-vowelconsonant.
he said, be it far from me, yeahoh-vowelconsonant, that i should do this. isn't this the blood of the men who risked their lives to go? therefore he would not drink it. the three heroes did these things.
abishai, the brother of yoab, the son of ceruiyeah, was chief of the three. he lifted up his spear against three hundred and killed them, and had a name amongst the three.
wasn't he most honourable of the three? therefore he was made their captain. however he wasn't included as one of the three.
benaiyeah the son of yeahoiada, the son of a valiant man of qabzeal, who had done much, killed the two sons of arial of moab. he also went down and killed a lion in the middle of a pit in a time of snow.
he killed a huge egyptian, and the egyptian had a spear in his hand; but he went down to him with a staff and plucked the spear out of the egyptian's hand, and killed him with his own spear.
benaiyeaho the son of yeahoiada did these things, and had a name amongst the three heroes.
he was more honourable than the thirty, but he didn't attain to the three. david set him over his guard.
asah-al the brother of yoab was one of the thirty: alxhanan the son of dodo of beit-lexhem,
shamah the xharodi, aliqa the xharodi,
xhelez the palti, ira the son of iqesh the teqoi,
abiecer the anatoti, mebunai the xhushati,
zalmon the axhoxhi, maharai the netofati,
heleb the son of baanah the netofati, itai the son of ribai of gibeah of the children of benyamin,
benaiyeaho a piratoni, hidai of the brooks of gaash.
abialbon the arbati, acmavet the barxhumi,
aliaxhba the shaalboni, the sons of yashen, yonatan,
shamah the harari, axhiam the son of sharar the arari,
alifelet the son of axhasbai, the son of the maakati, aliam the son of axhitofel the giloni,
xhezro the karmeli, paarai the arbi,
igal the son of natan of zobah, bani the gadi,
zelek the amoni, naxharai the beeroti, armour bearers to yoab the son of ceruiyeah,
ira the itri, gareb the itri,
and uriyeah the xhiti: thirty-seven in all.
24
again yeahoh-vowelconsonant's anger burnt against yisreal, and he moved david against them, saying, go, count yisreal and yeahudah.
the king said to yoab the captain of the army, who was with him, now go back and forth through all the branches of yisreal, from dan even to beer-sheba, and count the people, that i may know the sum of the people.
yoab said to the king, now may yeahoh-vowelconsonant your theory add to the people, however many they may be, one hundred times; and may the eyes of my mister the king see it. but why does my mister the king delight in this thing?
notwithstanding, the king's word prevailed against yoab and against the captains of the army. yoab and the captains of the army went out from the presence of the king to count the people of yisreal.
they passed over the yordan and encamped in aroer, on the right side of the city that is in the middle of the valley of gad, and to yacer;
then they came to gilead and to the land of taxhtim xhodshi; and they came to dan yaan and around to zidon,
and came to the stronghold of tyre, and to all the cities of the xhivis and of the kanaanis; and they went out to the south of yeahudah, at beer-sheba.
so when they had gone back and forth through all the land, they came to yerushalem at the end of nine months and twenty days.
yoab gave up the sum of the counting of the people to the king; and there were in yisreal eight hundred thousand valiant men who drew the sword, and the men of yeahudah were five hundred thousand men.
david's heart struck him after he had counted the people. david said to yeahoh-vowelconsonant, i have missed greatly in that which i have done. but now, yeahoh-vowelconsonant, put away, i beg you, the distortion of your worker; for i have done very foolishly.
when david rose up in the morning, yeahoh-vowelconsonant's word came to the bringer gad, david's seer, saying,
go and speak to david, ‘yeahoh-vowelconsonant says, i offer you three things. choose one of them, that i may do it to you.'
so gad came to david, and told him, saying, shall seven years of famine come to you in your land? or will you flee three months before your foes while they chase you? or shall there be three days' pestilence in your land? now answer, and consider what answer i shall return to him who sent me.
david said to gad, i am in distress. let us fall now into yeahoh-vowelconsonant's hand, for his wombings are many. let me not fall into man's hand.
so yeahoh-vowelconsonant sent a pestilence on yisreal from the morning even to the appointed time; and seventy thousand men died of the people from dan even to beer-sheba.
when the messenger stretched out his hand towards yerushalem to destroy her, yeahoh-vowelconsonant relented of the disaster, and said to the messenger who destroyed the people, it is enough. now withdraw your hand. yeahoh-vowelconsonant's messenger was by the threshing floor of araunah the yebusi.
david spoke to yeahoh-vowelconsonant when he saw the messenger who struck the people, and said, behold, i have missed, and i have done perversely; but these sheep, what have they done? please let your hand be against me, and against my father's house.
gad came that day to david and said to him, go up, build a slaughter-place to yeahoh-vowelconsonant on the threshing floor of araunah the yebusi.
david went up according to the saying of gad, as yeahoh-vowelconsonant mitzva'ed.
araunah looked out, and saw the king and his workers coming on towards him. then araunah went out and bowed himself before the king with his face to the ground.
araunah said, why has my mister the king come to his worker? david said, to buy your threshing floor, to build a slaughter-place to yeahoh-vowelconsonant, that the plague may be stopped from afflicting the people.
araunah said to david, let my mister the king take and up what seems good to him. behold, the cattle for the onup, and the threshing sledges and the yokes of the oxen for the wood.
all this, o king, does araunah give to the king. araunah said to the king, may yeahoh-vowelconsonant your theory accept you.
the king said to araunah, no, but i will most certainly buy it from you for a price. i will not up onups to yeahoh-vowelconsonant my theory which cost me nothing. so david bought the threshing floor and the oxen for fifty sheqels of silver.
david built a slaughter-place to yeahoh-vowelconsonant there, and upped onups and completers. so yeahoh-vowelconsonant was entreated for the land, and the plague was removed from yisreal.
kings a
1
now king david was old and advanced in years; and they covered him with clothes, but he couldn't keep warm.
therefore his workers said to him, let a young virgin be sought for my mister the king. let her stand before the king, and cherish him; and let her lie in your bosom, that my mister the king may keep warm.
so they sought for a beautiful young lady throughout all the borders of yisreal, and found abishag the shunami, and brought her to the king.
the young lady was very beautiful; and she cherished the king, and served him; but the king didn't know her intimately.
then adoniyeah the son of xhagit exalted himself, saying, i will be king. then he prepared him chariots and horsemen, and fifty men to run before him.
his father had not displeased him at any time in saying, why have you done so? and he was also a very handsome man; and he was born after abshalom.
he conferred with yoab the son of ceruiyeah and with abiatar the kohen; and they followed adoniyeah and helped him.
but zadoq the kohen, benaiyeaho the son of yeahoiada, natan the bringer, shimei, rei, and the heroes who belonged to david, were not with adoniyeaho.
adoniyeaho killed sheep, cattle, and fatlings by the stone of coxhelet, which is beside ein rogel; and he called all his brothers, the king's sons, and all the men of yeahudah, the king's workers;
but he didn't call natan the bringer, and benaiyeaho, and the heroes, and shlomo his brother.
then natan spoke to bat-sheba the mother of shlomo, saying, haven't you heard that adoniyeaho the son of xhagit reigns, and david our mister doesn't know it?
now therefore come, please let me give you counsel, that you may save your own life and your son shlomo's life.
go and come to king david, and tell him, ‘didn't you, my mister the king, swear to your servant, saying, assuredly shlomo your son shall reign after me, and he shall sit on my throne? why then does adoniyeaho reign?'
behold, while you are still talking there with the king, i will also come in after you and confirm your words.
bat-sheba went in to the king in his room. the king was very old; and abishag the shunami was serving the king.
bat-sheba bowed and showed respect to the king. the king said, what would you like?
she said to him, my mister, you swore by yeahoh-vowelconsonant your theory to your servant, ‘assuredly shlomo your son shall reign after me, and he shall sit on my throne.'
now, behold, adoniyeah reigns; and you, my mister the king, don't know it.
he has slain cattle and fatlings and sheep in abundance, and has called all the sons of the king, abiatar the kohen, and yoab the captain of the troop; but he hasn't called shlomo your worker.
you, my mister the king, the eyes of all yisreal are on you, that you should tell them who will sit on the throne of my mister the king after him.
otherwise it will be, when my mister the king sleeps with his fathers, that i and my son shlomo will be considered criminals.
behold, while she was still talking with the king, natan the bringer came in.
they told the king, saying, behold, natan the bringer. when he had come in before the king, he bowed himself before the king with his face to the ground.
natan said, my mister, king, have you said, ‘adoniyeaho shall reign after me, and he shall sit on my throne?'
for he has gone down today, and has slain cattle, fatlings, and sheep in abundance, and has called all the king's sons, the captains of the troop, and abiatar the kohen. behold, they are eating and drinking before him, and saying, ‘long live king adoniyeaho.'
but he hasn't called me, even me your worker, zadoq the kohen, benaiyeaho the son of yeahoiada, and your worker shlomo.
was this thing done by my mister the king, and you haven't shown to your workers who should sit on the throne of my mister the king after him?
then king david answered, call bat-sheba in to me. she came into the king's presence and stood before the king.
the king vowed and said, as yeahoh-vowelconsonant lives, who has redeemed my self out of all adversity,
most certainly as i swore to you by yeahoh-vowelconsonant, the theory of yisreal, saying, ‘assuredly shlomo your son shall reign after me, and he shall sit on my throne in my place;' i will most certainly do this today.
then bat-sheba bowed with her face to the land and showed respect to the king, and said, let my mister king david live to world.
king david said, call to me zadoq the kohen, natan the bringer, and benaiyeaho the son of yeahoiada. they came before the king.
the king said to them, take with you the workers of your mister, and let shlomo my son ride on my own mule, and bring him down to gixhon.
let zadoq the kohen and natan the bringer sink-swim him there king over yisreal. blow the trumpet, and say, ‘long live king shlomo.'
then come up after him, and he shall come and sit on my throne; for he shall be king in my place. i have appointed him to be prince over yisreal and over yeahudah.
benaiyeaho the son of yeahoiada answered the king, and said, amen. may yeahoh-vowelconsonant, the theory of my mister the king, say so.
as yeahoh-vowelconsonant has been with my mister the king, even so may he be with shlomo, and make his throne greater than the throne of my mister king david.
so zadoq the kohen, natan the bringer, benaiyeaho the son of yeahoiada, and the kheretis and the peletis went down and had shlomo ride on king david's mule, and brought him to gixhon.
zadoq the kohen took the horn of oil from the tent, and sink-swimmed shlomo. they blew the trumpet; and all the people said, long live king shlomo.
all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the land shook with their sound.
adoniyeaho and all the guests who were with him heard it as they had finished eating. when yoab heard the sound of the trumpet, he said, why is this noise of the city being in an uproar?
while he yet spoke, behold, yonatan the son of abiatar the kohen came; and adoniyeaho said, come in; for you are a worthy man, and bring good information.
yonatan answered adoniyeaho, most certainly our mister king david has made shlomo king.
the king has sent with him zadoq the kohen, natan the bringer, benaiyeaho the son of yeahoiada, and the kheretis and the peletis; and they have let him ride on the king's mule.
zadoq the kohen and natan the bringer have sink-swimmed him king in gixhon. they have come up from there rejoicing, so that the city rang again. this is the noise that you have heard.
also, shlomo sits on the throne of the kingdom.
moreover the king's workers came to bless our mister king david, saying, ‘may your theory make the name of shlomo better than your name, and make his throne greater than your throne;' and the king bowed himself on the bed.
also thus said the king, ‘blessed be yeahoh-vowelconsonant, the theory of yisreal, who has given one to sit on my throne today, my eyes even seeing it.'
all the guests of adoniyeaho were afraid, and rose up, and each man went his way.
adoniyeaho was afraid because of shlomo; and he arose, and went, and hung onto the horns of the slaughter-place.
shlomo was told, behold, adoniyeaho respects king shlomo; for, behold, he is hanging onto the horns of the slaughter-place, saying, ‘let king shlomo swear to me first that he will not kill his worker with the sword.'
shlomo said, if he shows himself a worthy man, not a hair of his shall fall to the land; but if fracture is found in him, he shall die.
so king shlomo sent, and they brought him down from the slaughter-place. he came and bowed down to king shlomo; and shlomo said to him, go to your house.
2
now the days of david came near that he should die; and he mitzva'ed shlomo his son, saying,
i am going the way of all the land. you be strong therefore, and show yourself a man;
and keep the instruction of yeahoh-vowelconsonant your theory, to walk in his ways, to keep his statutes, his mitzvahs, his ordinances, and his testimonies, according to that which is written in the torah of mosheh, that you may prosper in all that you do and wherever you turn yourself.
then yeahoh-vowelconsonant may establish his word which he spoke concerning me, saying, ‘if your children are careful of their way, to walk before me in truth with all their heart and with all their self, there shall not fail you,' he said, ‘a man on the throne of yisreal.'
moreover you know also what yoab the son of ceruiyeah did to me, even what he did to the two captains of the troops of yisreal, to abner the son of ner and to amasa the son of yeter, whom he killed, and shed the blood of war in peace, and put the blood of war on his sash that was around his waist and in his sandals that were on his feet.
do therefore according to your wisdom, and don't let his grey head go down to sheol in peace.
but show kindness to the sons of barcilai the gileadi, and let them be amongst those who eat at your table; for so they came to me when i fled from abshalom your brother.
behold, there is with you shimei the son of gera, the benyamini of baxhurim, who cursed me with a grievous curse in the day when i went to maxhanaim; but he came down to meet me at the yordan, and i swore to him by yeahoh-vowelconsonant, saying, ‘i will not put you to death with the sword.'
now therefore don't hold him guiltless, for you are a wise man; and you will know what you ought to do to him, and you shall bring his grey head down to sheol with blood.
david slept with his fathers, and was buried in david's city.
the days that david reigned over yisreal were forty years; he reigned seven years in xhebron, and he reigned thirty-three years in yerushalem.
shlomo sat on david his father's throne; and his kingdom was firmly established.
then adoniyeaho the son of xhagit came to bat-sheba the mother of shlomo. she said, do you come peaceably? he said, peaceably.
he said moreover, i have something to tell you. she said, say on.
he said, you know that the kingdom was mine, and that all yisreal set their faces on me, that i should reign. however, the kingdom is turned around, and has become my brother's; for it was his from yeahoh-vowelconsonant.
now i ask one petition of you. don't deny me. she said to him, say on.
he said, please speak to shlomo the king (for he will not tell you ‘no'), that he give me abishag the shunami as wife.
bat-sheba said, all right. i will speak for you to the king.
bat-sheba therefore went to king shlomo, to speak to him for adoniyeaho. the king rose up to meet her and bowed himself to her, and sat down on his throne and let a throne be set for the king's mother; and she sat on his right hand.
then she said, i ask one small petition of you; don't deny me. the king said to her, ask on, my mother, for i will not deny you.
she said, let abishag the shunami be given to adoniyeaho your brother as wife.
king shlomo answered his mother, why do you ask abishag the shunami for adoniyeaho? ask for him the kingdom also, for he is my elder brother; even for him, and for abiatar the kohen, and for yoab the son of ceruiyeah.
then king shlomo swore by yeahoh-vowelconsonant, saying, theory do so to me, and more also, if adoniyeaho has not spoken this word against his own life.
now therefore as yeahoh-vowelconsonant lives, who has established me and set me on my father david's throne, and who has made me a house as he promised, surely adoniyeaho shall be put to death today.
king shlomo sent benaiyeaho the son of yeahoiada; and he fell on him, so that he died.
to abiatar the kohen the king said, go to anatot, to your own fields, for you are worthy of death. but i will not at this time put you to death, because you bore my mister yeahoh-vowelconsonant's cabinet before david my father, and because you were afflicted in all in which my father was afflicted.
so shlomo thrust abiatar out from being kohen to yeahoh-vowelconsonant, that he might fulfil yeahoh-vowelconsonant's word which he spoke concerning the house of eli in shiloh.
this news came to yoab; for yoab had followed adoniyeah, although he didn't follow abshalom. yoab fled to yeahoh-vowelconsonant's tent, and held onto the horns of the slaughter-place.
king shlomo was told, yoab has fled to yeahoh-vowelconsonant's tent; and behold, he is by the slaughter-place. then shlomo sent benaiyeaho the son of yeahoiada, saying, go, fall on him.
benaiyeaho came to yeahoh-vowelconsonant's tent, and said to him, the king says, ‘come out.' he said, no; but i will die here. benaiyeaho brought the king word again, saying, this is what yoab said, and this is how he answered me.
the king said to him, do as he has said, and fall on him, and bury him, that you may take away the blood, which yoab shed without cause, from me and from my father's house.
yeahoh-vowelconsonant will return his blood on his own head, because he fell on two men more right and better than he, and killed them with the sword, and my father david didn't know it: abner the son of ner, captain of the troop of yisreal, and amasa the son of yeter, captain of the troop of yeahudah.
so their blood will return on the head of yoab and on the head of his seed to world. but for david, for his seed, for his house, and for his throne, there will be peace until world from yeahoh-vowelconsonant.
then benaiyeaho the son of yeahoiada went up and fell on him, and killed him; and he was buried in his own house in the desert.
the king put benaiyeaho the son of yeahoiada in his place over the troop; and the king put zadoq the kohen in the place of abiatar.
the king sent and called for shimei, and said to him, build yourself a house in yerushalem, and settle there, and don't emerge from there anywhere else.
for on the day you go out and pass over the brook qidron, know for certain that you will surely die. your blood will be on your own head.
shimei said to the king, what you say is good. as my mister the king has said, so will your worker do. shimei lived in yerushalem many days.
at the end of three years, two of shimei's workers ran away to axhish, son of maakah, king of gat. they told shimei, saying, behold, your workers are in gat.
shimei arose, saddled his donkey, and went to gat to axhish to seek his workers; and shimei went and brought his workers from gat.
shlomo was told that shimei had gone from yerushalem to gat, and had come again.
the king sent and called for shimei, and said to him, didn't i adjure you by yeahoh-vowelconsonant and warn you, saying, ‘know for certain that on the day you go out and walk anywhere else, you shall surely die?' you said to me, ‘the saying that i have heard is good.'
why then have you not kept the oath of yeahoh-vowelconsonant and the mitzvah that i have instructed you with?
the king said moreover to shimei, you know in your heart all the fracture that you did to david my father. therefore yeahoh-vowelconsonant will return your fracture on your own head.
but king shlomo will be blessed, and david's throne will be established before yeahoh-vowelconsonant until world.
so the king mitzva'ed benaiyeaho the son of yeahoiada; and he went out, and fell on him, so that he died. the kingdom was established in the hand of shlomo.
3
shlomo made a marriage alliance with fuhrero king of egypt. he took fuhrero's daughter and brought her into david's city until he had finished building his own house, yeahoh-vowelconsonant's house, and the wall around yerushalem.
however, the people slaughtered in the high places, because there was not yet a house built for yeahoh-vowelconsonant's name.
shlomo loved yeahoh-vowelconsonant, walking in the statutes of david his father, except that he slaughtered and burnt incense in the high places.
the king went to gibeon to slaughter there, for that was the great high place. shlomo upped a thousand onups on that slaughter-place.
in gibeon, yeahoh-vowelconsonant appeared to shlomo in a dream by night; and theory said, ask for what i should give you.
shlomo said, you have shown to your worker david my father great kindness, because he walked before you in truth, in being right, and in uprightness of heart with you. you have kept for him this great kindness, that you have given him a son to sit on his throne, as it is today.
now, yeahoh-vowelconsonant my theory, you have made your worker king instead of david my father. i am just a little child. i don't know how to go out or come in.
your worker is amongst your people which you have chosen, a great people, that can't be numbered or counted for multitude.
give your worker therefore an understanding heart to judge your people, that i may discern between good and fracture; for who is able to judge this great people of yours?
this request pleased the mister, that shlomo had asked this thing.
theory said to him, because you have asked this thing, and have not asked for yourself long life, nor have you asked for riches for yourself, nor have you asked for the life of your enemies, but have asked for yourself understanding to discern justice,
behold, i have done according to your word. behold, i have given you a wise and understanding heart, so that there has been no one like you before you, and after you none will arise like you.
i have also given you that which you have not asked, both riches and honour, so that there will not be any amongst the kings like you for all your days.
if you will walk in my ways, to keep my statutes and my mitzvahs, as your father david walked, then i will lengthen your days.
shlomo awoke; and behold, it was a dream. then he came to yerushalem and stood before the cabinet of yeahoh-vowelconsonant's covenant, and upped onups, did completers, and made a feast for all his workers.
then two women who were prostitutes came to the king, and stood before him.
the one woman said, oh, my mister, i and this woman settle in one house. i delivered a child with her in the house.
the third day after i delivered, this woman delivered also. we were together. there was no stranger with us in the house, just us two in the house.
this woman's child died in the night, because she lay on it.
she arose at midnight, and took my son from beside me while your servant slept, and laid it in her bosom, and laid her dead child in my bosom.
when i rose in the morning to nurse my child, behold, he was dead; but when i had looked at him in the morning, behold, it was not my son whom i bore.
the other woman said, no. but the living one is my son, and the dead one is your son. the first one said, no. but the dead one is your son, and the living one is my son. they argued like this before the king.
then the king said, one says, ‘this is my son who lives, and your son is the dead;' and the other says, ‘no. but your son is the dead one, and my son is the living one.'
the king said, get me a sword. so they brought a sword before the king.
the king said, divide the living child in two, and give half to the one, and half to the other.
then the woman whose the living child was spoke to the king, for her wombing yearned over her son, and she said, oh, my mister, give her the living child, and in no way kill him. but the other said, he shall be neither mine nor yours. divide him.
then the king answered, give the first woman the living child, and definitely do not kill him. she is his mother.
all yisreal heard of the judgement which the king had judged; and they respected the king, for they saw that the wisdom of theory was in him to do justice.
4
king shlomo was king over all yisreal.
these were the princes whom he had: acariyeaho the son of zadoq, the kohen;
alixhoref and axhiyeah, the sons of shisha, scribes; yeahoshafat the son of axhilud, the recorder;
benaiyeaho the son of yeahoiada was over the troop; zadoq and abiatar were kohens;
acariyeaho the son of natan was over the officers; zabud the son of natan was chief minister, the king's friend;
axhishar was over the household; and adoniram the son of abda was over the men subject to forced labour.
shlomo had twelve officers over all yisreal, who provided food for the king and his household. each man had to make provision for a month in the year.
these are their names: ben xhur, in the hill country of efraim;
ben deqer, in maqaz, in shaalbim, beit shemesh, and ailon beit xhanan;
ben xhesed, in arubot (sokoh and all the land of xhefer belonged to him);
ben abinadab, in all the height of dor (he had tafat, shlomo's daughter, as wife);
baana the son of axhilud, in taanakh and megido, and all beit shean which is beside zaretan, beneath yecreal, from beit shean to hevel mexholah, as far as beyond yoqmeam;
ben geber, in ramot gilead (the towns of yair the son of manasheh, which are in gilead, belonged to him; and the region of argob, which is in bashan, sixty great cities with walls and bronze bars, belonged to him);
axhinadab the son of ido, in maxhanaim;
axhimaaz, in naftali (he also took basemat the daughter of shlomo as wife);
baana the son of xhushai, in asher and bealot;
yeahoshafat the son of paruaxh, in yissakhar;
shimei the son of ala, in benyamin;
geber the son of uri, in the land of gilead, the country of sixhon king of the amoris and of og king of bashan; and he was the only officer who was in the land.
yeahudah and yisreal were numerous as the sand which is by the sea in multitude, eating and drinking and making merry.
shlomo ruled over all the kingdoms from the river to the land of the philistines, and to the border of egypt. they brought rester and worked for shlomo all the days of his life.
shlomo's provision for one day was thirty cors of fine flour, sixty measures of meal,
ten head of fat cattle, twenty head of cattle out of the pastures, and one hundred sheep, in addition to deer, gazelles, roebucks, and fattened fowl.
for he had dominion over all on this side the river, from tifsaxh even to gaca, over all the kings on this side the river; and he had peace on all sides around him.
yeahudah and yisreal lived safely, every man under his vine and under his fig tree, from dan even to beer-sheba, all the days of shlomo.
shlomo had forty thousand stalls of horses for his chariots, and twelve thousand horsemen.
those officers provided food for king shlomo, and for all who came to king shlomo's table, every man in his month. they let nothing be lacking.
they also brought barley and straw for the horses and swift steeds to the place where the officers were, each man according to his duty.
theory gave shlomo abundant wisdom, understanding, and breadth of mind like the sand that is on the seashore.
shlomo's wisdom excelled the wisdom of all the children of the east and all the wisdom of egypt.
for he was wiser than all men—wiser than etan the ecraxhi, heman, kalkol, and darda, the sons of maxhol; and his fame was in all the nations all around.
he spoke three thousand proverbs, and his songs numbered one thousand and five.
he spoke of trees, from the cedar that is in lebanon even to the hyssop that grows out of the wall; he also spoke of animals, of birds, of creeping things, and of fish.
people of all nations came to hear the wisdom of shlomo, sent by all kings of the land who had heard of his wisdom.
5
xhiram king of tyre sent his workers to shlomo, for he had heard that they had sink-swimmed him king in the place of his father, and xhiram had always loved david.
shlomo sent to xhiram, saying,
you know that david my father could not build a house for the name of yeahoh-vowelconsonant his theory because of the wars which were around him on every side, until yeahoh-vowelconsonant put his enemies under the soles of his feet.
but now yeahoh-vowelconsonant my theory has given me rest on every side. there is no opposer and no fracture occurrence.
behold, i intend to build a house for the name of yeahoh-vowelconsonant my theory, as yeahoh-vowelconsonant spoke to david my father, saying, ‘your son, whom i will set on your throne in your place shall build the house for my name.'
now therefore mitzvah that cedar trees be cut for me out of lebanon. my workers will be with your workers; and i will give you wages for your workers according to all that you say. for you know that there is nobody amongst us who knows how to cut timber like the zidonians.
when xhiram heard the words of shlomo, he rejoiced greatly, and said, blessed is yeahoh-vowelconsonant today, who has given to david a wise son to rule over this great people.
xhiram sent to shlomo, saying, i have heard the message which you have sent to me. i will do all your desire concerning timber of cedar, and concerning cypress timber.
my workers will bring them down from lebanon to the sea. i will make them into rafts to go by sea to the place that you specify to me, and will let them be broken up there, and you will receive them. you will accomplish my desire, in giving food for my household.
so xhiram gave shlomo cedar timber and cypress timber according to all his desire.
shlomo gave xhiram twenty thousand cors of wheat for food to his household, and twenty cors of pure oil. shlomo gave this to xhiram year by year.
yeahoh-vowelconsonant gave shlomo wisdom, as he promised him. there was peace between xhiram and shlomo, and the two of them made a treaty together.
king shlomo raised a levy out of all yisreal; and the levy was thirty thousand men.
he sent them to lebanon, ten thousand a month by courses: for a month they were in lebanon, and two months at home; and adoniram was over the men subject to forced labour.
shlomo had seventy thousand who bore burdens, and eighty thousand who were stone cutters in the mountains,
besides shlomo's chief officers who were over the work: three thousand and three hundred who ruled over the people who laboured in the work.
the king mitzva'ed, and they cut out large stones, costly stones, to lay the foundation of the house with worked stone.
shlomo's builders and xhiram's builders and the gebalis sculpted them, and prepared the timber and the stones to build the house.
6
in the four hundred and eightieth year after the children of yisreal had come out of the land of egypt, in the fourth year of shlomo's reign over yisreal, in the month ziv, which is the second month, he began to build yeahoh-vowelconsonant's house.
the house which king shlomo built for yeahoh-vowelconsonant had a length of sixty cubits, and its width twenty, and its height thirty cubits.
the porch in front of the temple of the house had a length of twenty cubits, which was along the width of the house. ten cubits was its width in front of the house.
he made windows of fixed lattice work for the house.
against the wall of the house, he built floors all around, against the walls of the house all around, both of the temple and of the wording; and he made side rooms all around.
the lowest floor was five cubits wide, and the middle was six cubits wide, and the third was seven cubits wide; for on the outside he made offsets in the wall of the house all around, that the beams should not be inserted into the walls of the house.
the house, when it was under construction, was built of stone prepared at the quarry; and no hammer or axe or any tool of iron was heard in the house while it was under construction.
the door for the middle side rooms was in the right side of the house. they went up by winding stairs into the middle floor, and out of the middle into the third.
so he built the house and finished it; and he covered the house with beams and planks of cedar.
he built the floors all along the house, each five cubits high; and they rested on the house with timbers of cedar.
yeahoh-vowelconsonant's word came to shlomo, saying,
concerning this house which you are building, if you will walk in my statutes, and execute my ordinances, and keep all my mitzvahs to walk in them, then i will establish my word with you, which i spoke to david your father.
i will dwell amongst the children of yisreal, and will not forsake my people yisreal.
so shlomo built the house and finished it.
he built the walls of the house within with boards of cedar; from the floor of the house to the walls of the ceiling, he covered them on the inside with wood. he covered the floor of the house with cypress boards.
he built twenty cubits of the back part of the house with boards of cedar from the floor to the ceiling. he built this within, for a wording, even for the most dedicated place.
in front of the temple dedicated was forty cubits long.
there was cedar on the house within, carved with buds and open flowers. all was cedar. no stone was visible.
he prepared a wording in the middle of the house within, to set the cabinet of yeahoh-vowelconsonant's covenant there.
within the wording was twenty cubits in length, and twenty cubits in width, and twenty cubits in its height. he overlaid it with pure gold. he covered the slaughter-place with cedar.
so shlomo overlaid the house within with pure gold. he drew chains of gold across before the wording, and he overlaid it with gold.
he overlaid the whole house with gold, until all the house was finished. he also overlaid the whole slaughter-place that belonged to the wording with gold.
in the wording he made two kherubim of olive wood, each ten cubits high.
five cubits was the length of one wing of the kherub, and five cubits was the length of the other wing of the kherub. from the tip of one wing to the tip of the other was ten cubits.
the other kherub was ten cubits. both the kherubim were of one measure and one form.
one kherub was ten cubits high, and so was the other kherub.
he set the kherubim within the inner house. the wings of the kherubim were stretched out, so that the wing of the one touched the one wall and the wing of the other kherub touched the other wall; and their wings touched one another in the middle of the house.
he overlaid the kherubim with gold.
he carved all the walls of the house around with carved figures of kherubim, palm trees, and open flowers, inside and outside.
he overlaid the floor of the house with gold, inside and outside.
for the entrance of the wording, he made doors of olive wood. the lintel and door posts were a fifth part of the wall.
so he made two doors of olive wood; and he carved on them carvings of kherubim, palm trees, and open flowers, and overlaid them with gold. he spread the gold on the kherubim and on the palm trees.
he also made the entrance of the temple door posts of olive wood, out of a fourth part of the wall,
and two doors of cypress wood. the two leaves of the one door were folding, and the two leaves of the other door were folding.
he carved kherubim, palm trees, and open flowers; and he overlaid them with gold fitted on the engraved work.
he built the inner court with three courses of cut stone and a course of cedar beams.
the foundation of yeahoh-vowelconsonant's house was laid in the fourth year, in the month ziv.
in the eleventh year, in the month bul, which is the eighth month, the house was finished throughout all its parts and according to all its specifications. so he spent seven years building it.
7
shlomo was building his own house thirteen years, and he finished all his house.
for he built the house of the forest of lebanon. its length was one hundred cubits, its width fifty cubits, and its height thirty cubits, on four rows of cedar pillars, with cedar beams on the pillars.
it was covered with cedar above over the forty-five beams that were on the pillars, fifteen in a row.
there were beams in three rows, and window was facing window in three ranks.
all the doors and posts were made square with beams; and window was facing window in three ranks.
he made the hall of pillars. its length was fifty cubits and its width thirty cubits, with a porch before them, and pillars and a threshold before them.
he made the porch of the throne where he was to judge, even the porch of judgement; and it was covered with cedar from floor to floor.
his house where he was to dwell, the other court within the porch, was of the same construction. he made also a house for fuhrero's daughter (whom shlomo had taken as wife), like this porch.
all these were of costly stones, even of stone cut according to measure, sawed with saws, inside and outside, even from the foundation to the coping, and so on the outside to the great court.
the foundation was of costly stones, even great stones, stones of ten cubits and stones of eight cubits.
above were costly stones, even cut stone, according to measure, and cedar wood.
the great court around had three courses of cut stone with a course of cedar beams, like the inner court of yeahoh-vowelconsonant's house and the porch of the house.
king shlomo sent and brought xhiram out of tyre.
he was the son of a widow of the branch of naftali, and his father was a man of tyre, a worker in bronze; and he was filled with wisdom and understanding and skill to work all works in bronze. he came to king shlomo and performed all his work.
for he fashioned the two pillars of bronze, eighteen cubits high apiece; and a line of twelve cubits encircled either of them.
he made two capitals of molten bronze to set on the tops of the pillars. the height of the one capital was five cubits, and the height of the other capital was five cubits.
there were nets of checker work and wreaths of chain work for the capitals which were on the top of the pillars: seven for the one capital, and seven for the other capital.
so he made the pillars; and there were two rows of pomegranates around the one network, to cover the capitals that were on the top of the pillars; and he did so for the other capital.
the capitals that were on the top of the pillars in the porch were of lily work, four cubits.
there were capitals above also on the two pillars, close by the belly which was beside the network. there were two hundred pomegranates in rows around the other capital.
he set up the pillars at the porch of the temple. he set up the right pillar and called its name yakin; and he set up the left pillar and called its name boac.
on the tops of the pillars was lily work. so the work of the pillars was finished.
he made the molten sea ten cubits from brim to brim, round in shape. its height was five cubits; and a line of thirty cubits encircled it.
under its brim around there were buds which encircled it for ten cubits, encircling the sea. the buds were in two rows, cast when it was cast.
it stood on twelve oxen, three looking towards the north, and three looking towards the west, and three looking towards the south, and three looking towards the east; and the sea was set on them above, and all their hindquarters were inward.
it was a hand width thick. its brim was worked like the brim of a cup, like the flower of a lily. it held two thousand baths.
he made the ten bases of bronze. the length of one base was four cubits, four cubits its width, and three cubits its height.
the work of the bases was like this: they had panels; and there were panels between the ledges;
and on the panels that were between the ledges were lions, oxen, and kherubim; and on the ledges there was a pedestal above; and beneath the lions and oxen were wreaths of hanging work.
every base had four bronze wheels and axles of bronze; and its four feet had supports. the supports were cast beneath the basin, with wreaths at the side of each.
its opening within the capital and above was a cubit. its opening was round like the work of a pedestal, a cubit and a half; and also on its opening were engravings, and their panels were square, not round.
the four wheels were underneath the panels; and the axles of the wheels were in the base. the height of a wheel was a cubit and half a cubit.
the work of the wheels was like the work of a chariot wheel. their axles, their rims, their spokes, and their hubs were all of cast metal.
there were four supports at the four corners of each base. her supports were of the base itself.
in the top of the base there was a round band half a cubit high; and on the top of the base her supports and her panels were the same.
on the plates of its supports and on its panels, he engraved kherubim, lions, and palm trees, each in its space, with wreaths all around.
he made the ten bases in this way: all of them had one casting, one measure, and one form.
he made ten misses of bronze. one basin contained forty baths. every basin measured four cubits. one basin was on every one of the ten bases.
he set the bases, five on the right side of the house and five on the left side of the house. he set the sea on the right side of the house eastward and towards the south.
xhiram made the pots, the shovels, and the misses. so xhiram finished doing all the work that he worked for king shlomo in yeahoh-vowelconsonant's house:
the two pillars; the two bowls of the capitals that were on the top of the pillars; the two networks to cover the two bowls of the capitals that were on the top of the pillars;
the four hundred pomegranates for the two networks; two rows of pomegranates for each network, to cover the two bowls of the capitals that were on the pillars;
the ten bases; the ten misses on the bases;
the one sea; the twelve oxen under the sea;
the pots; the shovels; and the misses. all of these vessels, which xhiram made for king shlomo in yeahoh-vowelconsonant's house, were of burnished bronze.
the king cast them in the plain of the yordan, in the clay ground between sukot and zaretan.
shlomo left all the vessels unweighed, because there were so many of them. the weight of the bronze could not be determined.
shlomo made all the vessels that were in yeahoh-vowelconsonant's house: the golden slaughter-place and the table that the show bread was on, of gold;
and the lamp stands, five on the right side and five on the left, in front of the wording, of pure gold; and the flowers, the lamps, and the tongs, of gold;
the cups, the snuffers, the misses, the spoons, and the fire pans, of pure gold; and the hinges, both for the doors of the inner house, the most dedicated place, and for the doors of the house, of the temple, of gold.
thus all the work that king shlomo did in yeahoh-vowelconsonant's house was finished. shlomo brought in the things which david his father had dedicated—the silver, the gold, and the vessels—and put them in the treasuries of yeahoh-vowelconsonant's house.
8
then shlomo assembled the elders of yisreal with all the heads of the branches, the princes of the fathers' households of the children of yisreal, to king shlomo in yerushalem, to bring up the cabinet of yeahoh-vowelconsonant's covenant out of david's city, which is zion.
all the men of yisreal assembled themselves to king shlomo at the feast in the month etanim, which is the seventh month.
all the elders of yisreal came, and the kohens picked up the cabinet.
they brought up yeahoh-vowelconsonant's cabinet, the tent of time, and all the dedicated vessels that were in the tent. the kohens and the levis brought these up.
king shlomo and all the congregation of yisreal, who were assembled to him, were with him before the cabinet, sacrificing sheep and cattle that could not be counted or numbered for multitude.
the kohens brought in the cabinet of yeahoh-vowelconsonant's covenant to its place, into the wording of the house, to the most dedicated place, even under the kherubim's wings.
for the kherubim spread their wings out over the place of the cabinet, and the kherubim covered the cabinet and its poles above.
the poles were so long that the ends of the poles were seen from the dedicated place before the wording, but they were not seen outside. they are there to this day.
there was nothing in the cabinet except the two stone tablets which mosheh put there at xhoreb, when yeahoh-vowelconsonant made a covenant with the children of yisreal, when they came out of the land of egypt.
it was, when the kohens had come out of the dedicated place, that the cloud filled yeahoh-vowelconsonant's house,
so that the kohens could not stand to minister by reason of the cloud; for yeahoh-vowelconsonant's heavyweight filled yeahoh-vowelconsonant's house.
then shlomo said, yeahoh-vowelconsonant has said that he would dwell in the thick darkness.
i have surely built you a house of habitation, a place for you to settle worlds.
the king turned his face around and blessed all the community of yisreal; and all the community of yisreal stood.
he said, blessed is yeahoh-vowelconsonant, the theory of yisreal, who spoke with his mouth to david your father, and has with his hand fulfilled it, saying,
‘since the day that i brought my people yisreal out of egypt, i chose no city out of all the branches of yisreal to build a house, that my name might be there; but i chose david to be over my people yisreal.'
now it was in the heart of david my father to build a house for the name of yeahoh-vowelconsonant, the theory of yisreal.
but yeahoh-vowelconsonant said to david my father, ‘whereas it was in your heart to build a house for my name, you did well that it was in your heart.
nevertheless, you shall not build the house; but your son who shall come out of your body, he shall build the house for my name.'
yeahoh-vowelconsonant has established his word that he spoke; for i have risen up in the place of david my father, and i sit on the throne of yisreal, as yeahoh-vowelconsonant promised, and have built the house for the name of yeahoh-vowelconsonant, the theory of yisreal.
there i have set a place for the cabinet, in which is yeahoh-vowelconsonant's covenant, which he made with our fathers when he brought them out of the land of egypt.
shlomo stood before yeahoh-vowelconsonant's slaughter-place in the presence of all the community of yisreal, and spread out his hands towards the namespaces;
and he said, yeahoh-vowelconsonant, the theory of yisreal, there is no theory like you, in the namespaces above, or on land beneath; who keeps covenant and kindness with your workers who walk before you with all their heart;
who has kept with your worker david my father that which you promised him. yes, you spoke with your mouth, and have fulfilled it with your hand, as it is today.
now therefore, may yeahoh-vowelconsonant, the theory of yisreal, keep with your worker david my father that which you have promised him, saying, ‘there shall not fail from you a man in my sight to sit on the throne of yisreal, if only your children take heed to their way, to walk before me as you have walked before me.'
now therefore, theory of yisreal, please let your word be verified, which you spoke to your worker david my father.
but will theory in very deed dwell on the land? behold, the namespaces and namespaces of the namespaces can't contain you; how much less this house that i have built.
yet have respect for the prayer of your worker and for his supplication, yeahoh-vowelconsonant my theory, to listen to the cry and to the prayer which your worker prays before you today;
that your eyes may be open towards this house night and day, even towards the place of which you have said, ‘my name shall be there;' to listen to the prayer which your worker prays towards this place.
listen to the supplication of your worker, and of your people yisreal, when they pray towards this place. yes, hear in the namespaces, your settling place; and when you hear, forgive.
if a man misses against his neighbour, and an oath is laid on him to let him swear, and he comes and swears before your slaughter-place in this house,
then hear in the namespaces, and act, and judge your workers, big-shoting the big-shot, to bring his way on his own head, and justifying the right, to give him according to his being right.
when your people yisreal are struck down before the enemy because they have missed against you, if they turn again to you and confess your name, and pray and make supplication to you in this house,
then hear in the namespaces, and forgive the miss of your people yisreal, and let them return again to the land which you gave to their fathers.
when the namespaces is shut up and there is no rain because they have missed against you, if they pray towards this place and confess your name, and turn from their miss when you afflict them,
then hear in the namespaces, and forgive the miss of your workers, and of your people yisreal, when you teach them the good way in which they should walk; and send rain on your land which you have given to your people for an inheritance.
if there is famine in the land, if there is pestilence, if there is blight, mildew, locust or caterpillar; if their enemy besieges them in the land of their cities, whatever plague, whatever sickness there is,
whatever prayer and supplication is made by any man, or by all your people yisreal, who shall each know the plague of his own heart, and spread out his hands towards this house,
then hear in the namespaces, your settling place, and forgive, and act, and give to every man according to all his ways, whose heart you know (for you, even you only, know the hearts of all the children of men);
that they may respect you all the days that they live in the land which you gave to our fathers.
moreover, concerning the foreigner, who is not of your people yisreal, when he comes out of a far country for your name's sake
(for they shall hear of your great name and of your strong hand and of your outstretched arm), when he comes and prays towards this house,
hear in the namespaces, your settling place, and do according to all that the foreigner calls to you for; that all the peoples of the land may know your name, to respect you, as do your people yisreal, and that they may know that this house which i have built is called by your name.
if your people go out to battle against their enemy, by whatever way you shall send them, and they pray to yeahoh-vowelconsonant towards the city which you have chosen, and towards the house which i have built for your name,
then hear in the namespaces their prayer and their supplication, and maintain their cause.
if they miss against you (for there is no man who doesn't sin), and you are angry with them and deliver them to the enemy, so that they carry them away captive to the land of the enemy, far off or near;
yet if they repent in the land where they are carried captive, and turn again, and make supplication to you in the land of those who carried them captive, saying, ‘we have missed and have distorted; we have big-shoted,'
if they return to you with all their heart and with all their self in the land of their enemies who carried them captive, and pray to you towards their land which you gave to their fathers, the city which you have chosen and the house which i have built for your name,
then hear their prayer and their supplication in the namespaces, your settling place, and maintain their cause;
and forgive your people who have missed against you, and all their missteps which they have misstepped in you; and give them wombings before those who carried them captive, that they may womb them
(for they are your people and your inheritance, which you brought out of egypt, from the middle of the iron furnace);
that your eyes may be open to the supplication of your worker and to the supplication of your people yisreal, to listen to them whenever they cry to you.
for you differentiated them from amongst all the peoples of the land to be your inheritance, as you spoke by mosheh your worker, when you brought our fathers out of egypt, my mister yeahoh-vowelconsonant.
it was so, that when shlomo had finished praying all this prayer and supplication to yeahoh-vowelconsonant, he arose from before yeahoh-vowelconsonant's slaughter-place, from kneeling on his knees with his hands spread out towards the namespaces.
he stood and blessed all the community of yisreal with a loud voice, saying,
blessed be yeahoh-vowelconsonant, who has given rest to his people yisreal, according to all that he promised. there has not failed one word of all his good promise, which he promised by mosheh his worker.
may yeahoh-vowelconsonant our theory be with us as he was with our fathers. let him not leave us or forsake us,
that he may incline our hearts to him, to walk in all his ways, and to keep his mitzvahs, his statutes, and his ordinances, which he mitzva'ed our fathers.
let these my words, with which i have made supplication before yeahoh-vowelconsonant, be near to yeahoh-vowelconsonant our theory day and night, that he may maintain the cause of his worker and the cause of his people yisreal, as every day requires;
that all the peoples of the land may know that yeahoh-vowelconsonant himself is theory. there is no one else.
let your heart therefore be perfect with yeahoh-vowelconsonant our theory, to walk in his statutes, and to keep his mitzvahs, as it is today.
the king, and all yisreal with him, slaughtered slaughter before yeahoh-vowelconsonant.
shlomo slaughtered for the slaughter of completers, which he offered to yeahoh-vowelconsonant, twenty two thousand head of cattle and one hundred and twenty thousand sheep. so the king and all the children of yisreal inaugurated yeahoh-vowelconsonant's house.
the same day the king made the middle of the court dedicated that was before yeahoh-vowelconsonant's house; for there he did the onup, the rester, and the fat of the completers, because the bronze slaughter-place that was before yeahoh-vowelconsonant was too little to receive the onup, the rester, and the fat of the completers.
so shlomo held the feast at that time, and all yisreal with him, a great community, from the entrance of xhamat to the brook of egypt, before yeahoh-vowelconsonant our theory, seven days and seven more days, even fourteen days.
on the eighth day he sent the people away; and they blessed the king, and went to their tents joyful and glad in their hearts for all the goodness that yeahoh-vowelconsonant had shown to david his worker, and to yisreal his people.
9
when shlomo had finished the building of yeahoh-vowelconsonant's house, the king's house, and all shlomo's desire which he was pleased to do,
yeahoh-vowelconsonant appeared to shlomo the second time, as he had appeared to him at gibeon.
yeahoh-vowelconsonant said to him, i have heard your prayer and your supplication that you have made before me. i have made this house dedicated, which you have built, to put my name there until world; and my eyes and my heart shall be there all days.
as for you, if you will walk before me as david your father walked, in integrity of heart and in uprightness, to do according to all that i have mitzva'ed you, and will keep my statutes and my ordinances,
then i will establish the throne of your kingdom over yisreal to world, as i promised to david your father, saying, ‘there shall not fail from you a man on the throne of yisreal.'
but if you turn away from following me, you or your children, and not keep my mitzvahs and my statutes which i have set before you, but go and work for other theories and sink down to them,
then i will cut off yisreal out of the land which i have given them; and i will cast this house, which i have made dedicated for my name, out of my sight; and yisreal will be a proverb and a byword amongst all peoples.
though this house is so high, yet everyone who passes by it will be astonished and hiss; and they will say, ‘why has yeahoh-vowelconsonant done this to this land and to this house?'
and they will answer, ‘because they abandoned yeahoh-vowelconsonant their theory, who brought their fathers out of the land of egypt, and embraced other theories, and sank down to them, and worked for them. therefore yeahoh-vowelconsonant has brought all this fracture on them.'
at the end of twenty years, in which shlomo had built the two houses, yeahoh-vowelconsonant's house and the king's house
(now xhiram the king of tyre had furnished shlomo with cedar trees and cypress trees, and with gold, according to all his desire), king shlomo gave xhiram twenty cities in the land of the galil.
xhiram came out of tyre to see the cities which shlomo had given him; and they didn't please him.
he said, what cities are these which you have given me, my brother? he called them the land of kabul to this day.
xhiram sent to the king one hundred and twenty talents of gold.
this is the reason of the forced labour which king shlomo conscripted: to build yeahoh-vowelconsonant's house, his own house, millo, yerushalem's wall, xhazor, megido, and gecer.
fuhrero king of egypt had gone up, taken gecer, burnt it with fire, killed the kanaanis who lived in the city, and given it for a wedding gift to his daughter, shlomo's wife.
shlomo built in the land gecer, beit xhoron the lower,
baalat, tamar in the desert,
all the storage cities that shlomo had, the cities for his chariots, the cities for his horsemen, and that which shlomo desired to build for his pleasure in yerushalem, and in lebanon, and in all the land of his dominion.
as for all the people who were left of the amoris, the xhitis, the pericis, the xhivis, and the yebusis, who were not of the children of yisreal—
their children who were left after them in the land, whom the children of yisreal were not able to net—of them shlomo raised a levy of workers to this day.
but of the children of yisreal shlomo made no workers; but they were the men of war, his workers, his princes, his captains, and rulers of his chariots and of his horsemen.
these were the five hundred and fifty chief officers who were over shlomo's work, who ruled over the people who laboured in the work.
but fuhrero's daughter came up out of david's city to her house which shlomo had built for her. then he built millo.
shlomo upped onups and completers on the slaughter-place which he built to yeahoh-vowelconsonant three times per year, burning incense with them on the slaughter-place that was before yeahoh-vowelconsonant. so he finished the house.
king shlomo made a fleet of ships in ezion geber, which is beside ailot, on the shore of the red sea, in the land of adom.
xhiram sent in the fleet his workers, sailors who had knowledge of the sea, with the workers of shlomo.
they came to ofir, and fetched from there gold, four hundred and twenty talents, and brought it to king shlomo.
10
when the queen of sheba heard of the fame of shlomo concerning yeahoh-vowelconsonant's name, she came to test him with hard questions.
she came to yerushalem with a very great caravan, with camels that bore spices, very much gold, and precious stones; and when she had come to shlomo, she talked with him about all that was in her heart.
shlomo answered all her questions. there wasn't anything hidden from the king which he didn't tell her.
when the queen of sheba had seen all the wisdom of shlomo, the house that he had built,
the food of his table, the sitting of his workers, the attendance of his officials, their clothing, his cup bearers, and his ascent by which he went up to yeahoh-vowelconsonant's house, there was no more breathwind in her.
she said to the king, it was a true report that i heard in my own land of your acts and of your wisdom.
however, i didn't emunah the words until i came and my eyes had seen her. behold, not even half was told me. your wisdom and prosperity exceed the fame which i heard.
happy are your men, happy are these your workers who stand continually before you, who hear your wisdom.
blessed is yeahoh-vowelconsonant your theory, who delighted in you, to set you on the throne of yisreal. because yeahoh-vowelconsonant loved yisreal to world, therefore he made you king, to do justice and being right.
she gave the king one hundred and twenty talents of gold, and a very great quantity of spices, and precious stones. never again was there such an abundance of spices as these which the queen of sheba gave to king shlomo.
the fleet of xhiram that brought gold from ofir also brought in from ofir great quantities of almug trees and precious stones.
the king made of the almug trees pillars for yeahoh-vowelconsonant's house and for the king's house, harps also and stringed instruments for the singers; no such almug trees came or were seen to this day.
king shlomo gave to the queen of sheba all her desire, whatever she asked, in addition to that which shlomo gave her of his royal bounty. so she turned and went to her own land, she and her workers.
now the weight of gold that came to shlomo in one year was six hundred and sixty-six talents of gold,
in addition to that which the traders brought, and the traffic of the merchants, and of all the kings of the mixed people, and of the governors of the country.
king shlomo made two hundred bucklers of beaten gold; six hundred sheqels of gold went to one buckler.
he made three hundred shields of beaten gold; three minas of gold went to one shield; and the king put them in the house of the forest of lebanon.
moreover the king made a great throne of ivory, and overlaid it with the finest gold.
there were six steps to the throne, and the top of the throne was round behind; and there were armrests on either side by the place of the seat, and two lions standing beside the armrests.
twelve lions stood there on the one side and on the other on the six steps. nothing like it was made in any kingdom.
all king shlomo's drinking vessels were of gold, and all the vessels of the house of the forest of lebanon were of pure gold. none were of silver, because it was considered of little value in the days of shlomo.
for the king had a fleet of ships of tarshish at sea with xhiram's fleet. once every three years the fleet of tarshish came bringing gold, silver, ivory, apes, and peacocks.
so king shlomo exceeded all the kings of the land in riches and in wisdom.
all the land sought the presence of shlomo to hear his wisdom which theory had put in his heart.
year after year, every man brought his rester, vessels of silver, vessels of gold, clothing, armour, spices, horses, and mules.
shlomo gathered together chariots and horsemen. he had one thousand and four hundred chariots and twelve thousand horsemen. he kept them in the chariot cities and with the king at yerushalem.
the king made silver as common as stones in yerushalem, and cedars as common as the sycamore trees that are in the lowland.
the horses which shlomo had were brought out of egypt. the king's merchants received them in droves, each drove at a price.
a chariot was imported from egypt for six hundred sheqels of silver, and a horse for one hundred and fifty sheqels; and so they exported them to all the kings of the xhitis and to the kings of syria.
11
now king shlomo loved many foreign women, together with the daughter of fuhrero: women of the moabis, amonis, adomis, zidonians, and xhitis,
of the nations concerning which yeahoh-vowelconsonant said to the children of yisreal, you shall not go amongst them, neither shall they come amongst you, for surely they will turn away your heart after their theories. shlomo joined to these in love.
he had seven hundred wives, princesses, and three hundred concubines. his wives turned his heart away.
when shlomo was old, his wives turned away his heart after other theories; and his heart was not perfect with yeahoh-vowelconsonant his theory, as the heart of david his father was.
for shlomo went after ashtoret the theoress of the zidonians, and after milkom the abomination of the amonis.
shlomo did that which was fracture in yeahoh-vowelconsonant's sight, and didn't go fully after yeahoh-vowelconsonant, as david his father did.
then shlomo built a high place for khemosh the abomination of moab, on the mountain that is before yerushalem, and for molekh the abomination of the children of amon.
so he did for all his foreign wives, who burnt incense and slaughtered to their theories.
yeahoh-vowelconsonant was angry with shlomo, because his heart was turned away from yeahoh-vowelconsonant, the theory of yisreal, who had appeared to him twice,
and had mitzva'ed him concerning this thing, that he should not go after other theories; but he didn't keep that which yeahoh-vowelconsonant mitzva'ed.
therefore yeahoh-vowelconsonant said to shlomo, because this is done by you, and you have not kept my covenant and my statutes, which i have mitzva'ed you, i will surely tear the kingdom from you, and will give her to your worker.
nevertheless, i will not do it in your days, for david your father's sake; but i will tear her out of your son's hand.
however, i will not tear away all the kingdom; but i will give one branch to your son, for david my worker's sake, and for yerushalem's sake which i have chosen.
yeahoh-vowelconsonant raised up an opposer to shlomo: hadad the adomi. he was one of the king's seed in adom.
for when david was in adom, and yoab the captain of the troop had gone up to bury the slain, and had struck every male in adom
(for yoab and all yisreal remained there six months, until he had cut off every male in adom),
hadad fled, he and certain adomis of his father's workers with him, to come to egypt, when hadad was still a little child.
they arose out of midian and came to paran; and they took men with them out of paran, and they came to egypt, to fuhrero king of egypt, who gave him a house, and appointed him food, and gave him land.
hadad found great favour in the sight of fuhrero, so that he gave him as wife the sister of his own wife, the sister of tachpenes the queen.
the sister of tachpenes bore him genubat his son, whom tachpenes weaned in fuhrero's house; and genubat was in fuhrero's house amongst the sons of fuhrero.
when hadad heard in egypt that david slept with his fathers, and that yoab the captain of the troop was dead, hadad said to fuhrero, send me, that i may go to my own country.
then fuhrero said to him, but what have you lacked with me, that behold, you seek to go to your own country? he answered, nothing, however only let me depart.
theory raised up an opposer to him, recon the son of aliada, who had fled from his mister, hadadecer king of zobah.
he gathered men to himself, and became captain over a troop, when david killed them of zobah. they went to damasqus and lived there, and reigned in damasqus.
he was an opposer to yisreal all the days of shlomo, in addition to the fracture of hadad. he abhorred yisreal, and reigned over syria.
yeroboam the son of nebat, an efraimi of zeredah, a worker of shlomo, whose mother's name was zeruah, a widow, also lifted up his hand against the king.
this was the reason why he lifted up his hand against the king: shlomo built millo, and repaired the burst of his father david's city.
the man yeroboam was a hero of valour; and shlomo saw the young man that he was industrious, and he put him in charge of all the labour of the house of yosef.
at that time, when yeroboam went out of yerushalem, the bringer axhiyeah the shiloni found him on the way. now axhiyeah had clad himself with a new garment; and the two of them were alone in the field.
axhiyeah took the new garment that was on him, and tore her in twelve pieces.
he said to yeroboam, take ten pieces; for yeahoh-vowelconsonant, the theory of yisreal, says, ‘behold, i will tear the kingdom out of the hand of shlomo and will give ten branches to you
(but he shall have one branch, for my worker david's sake and for yerushalem's sake, the city which i have chosen out of all the branches of yisreal),
because they have forsaken me, and have sunken down to ashtoret the theoress of the zidonians, khemosh the theory of moab, and milkom the theory of the children of amon. they have not walked in my ways, to do that which is right in my eyes, and to keep my statutes and my ordinances, as david his father did.
‘however, i will not take the whole kingdom out of his hand, but i will make him prince all the days of his life for david my worker's sake whom i chose, who kept my mitzvahs and my statutes,
but i will take the kingdom out of his son's hand and will give her to you, even ten branches.
i will give one branch to his son, that david my worker may have a lamp always before me in yerushalem, the city which i have chosen for myself to put my name there.
i will take you, and you shall reign according to all that your self craves, and shall be king over yisreal.
it shall be, if you will listen to all that i mitzvah you, and will walk in my ways, and do that which is right in my eyes, to keep my statutes and my mitzvahs, as david my worker did, that i will be with you, and will build you a sure house, as i built for david, and will give yisreal to you.
i will afflict the seed of david for this, but not all days.'
therefore shlomo sought to kill yeroboam, but yeroboam arose and fled into egypt, to shishak king of egypt, and was in egypt until the death of shlomo.
now the rest of the acts of shlomo, and all that he did, and his wisdom, aren't they written in the book of the acts of shlomo?
the time that shlomo reigned in yerushalem over all yisreal was forty years.
shlomo slept with his fathers, and was buried in his father david's city; and rexhoboam his son reigned in his place.
12
rexhoboam went to shekhem, for all yisreal had come to shekhem to make him king.
when yeroboam the son of nebat heard of it (for he was yet in egypt, where he had fled from the presence of king shlomo, and yeroboam lived in egypt;
and they sent and called him), yeroboam and all the community of yisreal came, and spoke to rexhoboam, saying,
your father made our yoke difficult. now therefore make the hard work of your father, and his heavy yoke which he put on us, lighter, and we will work for you.
he said to them, depart for three days, then come back to me. so the people departed.
king rexhoboam took counsel with the old men who had stood before shlomo his father while he yet lived, saying, what counsel do you give me to answer these people?
they replied, if you will be a worker to this people today, and will work for them, and answer them with good words, then they will be your workers all days.
but he abandoned the counsel of the old men which they had given him, and took counsel with the young men who had grown up with him, who stood before him.
he said to them, what counsel do you give, that we may answer these people who have spoken to me, saying, ‘make the yoke that your father put on us lighter?'
the young men who had grown up with him said to him, tell these people who spoke to you, saying, ‘your father made our yoke heavy, but make it lighter to us'— tell them, ‘my little finger is thicker than my father's waist.
now my father burdened you with a heavy yoke, but i will add to your yoke. my father chastised you with whips, but i will chastise you with scorpions.'
so yeroboam and all the people came to rexhoboam the third day, as the king asked, saying, come to me again the third day.
the king answered the people roughly, and abandoned the counsel of the old men which they had given him,
and spoke to them according to the counsel of the young men, saying, my father made your yoke heavy, but i will add to your yoke. my father chastised you with whips, but i will chastise you with scorpions.
so the king didn't listen to the people; for it was a thing brought about from yeahoh-vowelconsonant, that he might establish his word, which yeahoh-vowelconsonant spoke by axhiyeah the shiloni to yeroboam the son of nebat.
when all yisreal saw that the king didn't listen to them, the people answered the king, saying, what portion have we in david? we don't have an inheritance in the son of yesse. to your tents, yisreal. now see to your own house, david. so yisreal departed to their tents.
but as for the children of yisreal who lived in the cities of yeahudah, rexhoboam reigned over them.
then king rexhoboam sent adoram, who was over the men subject to forced labour; and all yisreal stoned him to death with stones. king rexhoboam hurried to get himself up to his chariot, to flee to yerushalem.
so yisreal misstepped against david's house to this day.
when all yisreal heard that yeroboam had returned, they sent and called him to the congregation, and made him king over all yisreal. there was no one who followed david's house, except for the branch of yeahudah only.
when rexhoboam had come to yerushalem, he assembled all the house of yeahudah and the branch of benyamin, a hundred and eighty thousand chosen men who were warriors, to fight against the house of yisreal, to bring the kingdom again to rexhoboam the son of shlomo.
but the word of theory came to shemaiyeah the man of theory, saying,
speak to rexhoboam the son of shlomo, king of yeahudah, and to all the house of yeahudah and benyamin, and to the rest of the people, saying,
‘yeahoh-vowelconsonant says, you shall not go up or fight against your brothers, the children of yisreal. everyone return to his house; for this thing is from me.' so they listened to yeahoh-vowelconsonant's word, and returned and went their way, according to yeahoh-vowelconsonant's word.
then yeroboam built shekhem in the hill country of efraim, and lived in her; and he went out from there and built penual.
yeroboam said in his heart, now the kingdom will return to david's house.
if this people goes up to do slaughters in yeahoh-vowelconsonant's house at yerushalem, then the heart of this people will turn again to their mister, even to rexhoboam king of yeahudah; and they will kill me, and return to rexhoboam king of yeahudah.
so the king took counsel, and made two calves of gold; and he said to them, it is too much for you to go up to yerushalem. look and behold your theories, yisreal, which brought you up out of the land of egypt.
he set the one in beit-al, and the other he put in dan.
this thing became a miss, for the people went even as far as dan to sink down before the one there.
he made houses of high places, and made kohens from amongst all the people, who were not of the sons of levi.
yeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like the feast that is in yeahudah, and he went up to the slaughter-place. he did so in beit-al, sacrificing to the calves that he had made, and he placed in beit-al the kohens of the high places that he had made.
he went up to the slaughter-place which he had made in beit-al on the fifteenth day in the eighth month, even in the month which he had devised of his own heart; and he ordained a feast for the children of yisreal, and went up to the slaughter-place to burn incense.
13
behold, a man of theory came out of yeahudah by yeahoh-vowelconsonant's word to beit-al; and yeroboam was standing by the slaughter-place to burn incense.
he cried against the slaughter-place by yeahoh-vowelconsonant's word, and said, slaughter-place. slaughter-place. yeahoh-vowelconsonant says: ‘behold, a son will be born to david's house, yosiyeaho by name. on you he will slaughter the kohens of the high places who burn incense on you, and they will burn men's bones on you.'
he gave a sign the same day, saying, this is the sign which yeahoh-vowelconsonant has spoken: behold, the slaughter-place will be split apart, and the ashes that are on it will be poured out.
when the king heard the saying of the man of theory, which he cried against the slaughter-place in beit-al, yeroboam put out his hand from the slaughter-place, saying, seize him. his hand, which he put out against him, dried up, so that he could not draw her back again to himself.
the slaughter-place was also split apart, and the ashes poured out from the slaughter-place, according to the sign which the man of theory had given by yeahoh-vowelconsonant's word.
the king answered the man of theory, now intercede for the favour of yeahoh-vowelconsonant your theory, and pray for me, that my hand may be restored me again. the man of theory interceded with yeahoh-vowelconsonant, and the king's hand was restored to him again, and became as she was before.
the king said to the man of theory, come home with me and refresh yourself, and i will give you a reward.
the man of theory said to the king, even if you gave me half of your house, i would not come with you, neither would i eat bread nor drink water in this place;
for so was it mitzva'ed me by yeahoh-vowelconsonant's word, saying, ‘you shall eat no bread, drink no water, and don't return by the way that you came.'
so he went another way, and didn't return by the way that he came to beit-al.
now an old bringer lived in beit-al, and one of his sons came and told him all the works that the man of theory had done that day in beit-al. they also told their father the words which he had spoken to the king.
their father said to them, which way did he go? now his sons had seen which way the man of theory went, who came from yeahudah.
he said to his sons, saddle the donkey for me. so they saddled the donkey for him; and he rode on it.
he went after the man of theory, and found him sitting under an oak. he said to him, are you the man of theory who came from yeahudah? he said, i am.
then he said to him, come home with me and eat bread.
he said, i may not return with you, nor come with you. i will not eat bread or drink water with you in this place.
for it was said to me by yeahoh-vowelconsonant's word, ‘you shall eat no bread or drink water there, and don't turn again to go by the way that you came.'
he said to him, i also am a bringer as you are; and a messenger spoke to me by yeahoh-vowelconsonant's word, saying, ‘bring him back with you into your house, that he may eat bread and drink water.' he lied to him.
so he went back with him, ate bread in his house, and drank water.
as they sat at the table, yeahoh-vowelconsonant's word came to the bringer who brought him back;
and he cried out to the man of theory who came from yeahudah, saying, yeahoh-vowelconsonant says, ‘because you have been disobedient to yeahoh-vowelconsonant's mouth, and have not kept the mitzvah which yeahoh-vowelconsonant your theory mitzva'ed you,
but came back, and have eaten bread and drank water in the place of which he said to you, eat no bread, and drink no water, your body will not come to the tomb of your fathers.'
after he had eaten bread and after he drank, he saddled the donkey for the bringer whom he had brought back.
when he had gone, a lion met him by the way and killed him. his body was thrown on the path, and the donkey stood by her. the lion also stood by the body.
behold, men passed by and saw the body thrown on the path, and the lion standing by the body; and they came and told it in the city where the old bringer lived.
when the bringer who brought him back from the way heard of it, he said, it is the man of theory who was disobedient to yeahoh-vowelconsonant's mouth. therefore yeahoh-vowelconsonant has delivered him to the lion, which has mauled him and slain him, according to yeahoh-vowelconsonant's word which he spoke to him.
he said to his sons, saying, saddle the donkey for me, and they saddled it.
he went and found his body thrown on the path, and the donkey and the lion standing by the body. the lion had not eaten the body nor mauled the donkey.
the bringer took up the body of the man of theory, and laid it on the donkey, and brought it back. he came to the city of the old bringer to mourn, and to bury him.
he laid his body in his own grave; and they mourned over him, saying, hoy, my brother.
after he had buried him, he spoke to his sons, saying, when i am dead, bury me in the tomb in which the man of theory is buried. lay my bones beside his bones.
for the saying which he cried by yeahoh-vowelconsonant's word against the slaughter-place in beit-al, and against all the houses of the high places which are in the cities of shomron, will surely happen.
after this thing, yeroboam didn't turn from his fracture way, but again made kohens of the high places from amongst all the people. whoever wanted to, he filled his hand, that there might be kohens of the high places.
this thing became miss to the house of yeroboam, even to cut it off and to destroy it from off the surface of the land.
14
at that time abiyeah the son of yeroboam became sick.
yeroboam said to his wife, please get up and disguise yourself, so that you won't be recognised as yeroboam's wife. go to shiloh. behold, axhiyeah the bringer is there, who said that i would be king over this people.
take with you ten loaves of bread, some cakes, and a jar of honey, and go to him. he will tell you what will become of the child.
yeroboam's wife did so, and arose and went to shiloh, and came to axhiyeaho's house. now axhiyeah could not see, for his eyes were set by reason of his age.
yeahoh-vowelconsonant said to axhiyeaho, behold, yeroboam's wife is coming to enquire of you concerning her son, for he is sick. tell her such and such; for it will be, when she comes in, that she will pretend to be another woman.
so when axhiyeaho heard the sound of her feet as she came in at the door, he said, come in, yeroboam's wife. why do you pretend to be another? for i am sent to you with heavy news.
go, tell yeroboam, ‘yeahoh-vowelconsonant, the theory of yisreal, says: because i exalted you from amongst the people, and made you prince over my people yisreal,
and tore the kingdom away from david's house, and gave it you; and yet you have not been as my worker david, who kept my mitzvahs, and who followed me with all his heart, to do that only which was right in my eyes,
but have done fracture above all who were before you, and have gone and made for yourself other theories, molten images, to provoke me to anger, and have cast me behind your back,
therefore, behold, i will bring fracture on the house of yeroboam, and will cut off from yeroboam everyone who urinates on a wall, he who is shut up and he who is left at large in yisreal, and will utterly sweep away the house of yeroboam, as a man sweeps away dung until it is all gone.
the dogs will eat he who belongs to yeroboam who dies in the city; and the birds of the namespaces will eat he who dies in the field, for yeahoh-vowelconsonant has spoken it.'
arise therefore, and go to your house. when your feet come into the city, the child will die.
all yisreal will mourn for him and bury him; for he only of yeroboam will come to the grave, because in him there is found some good thing towards yeahoh-vowelconsonant, the theory of yisreal, in the house of yeroboam.
moreover yeahoh-vowelconsonant will raise up a king for himself over yisreal who will cut off the house of yeroboam. this is the day. what? even now.
for yeahoh-vowelconsonant will strike yisreal, as a reed is shaken in the water; and he will root up yisreal out of this good land which he gave to their fathers, and will scatter them beyond the river, because they have made their asherah poles, provoking yeahoh-vowelconsonant to anger.
he will give yisreal up because of the misses of yeroboam, which he has missed, and with which he has made yisreal to miss.
yeroboam's wife arose and departed, and came to tirzah. as she came to the threshold of the house, the child died.
all yisreal buried him and mourned for him, according to yeahoh-vowelconsonant's word, which he spoke by his worker axhiyeaho the bringer.
the rest of the acts of yeroboam, how he fought and how he reigned, behold, they are written in the book of the words of the days of the kings of yisreal.
the days which yeroboam reigned were twenty two years; then he slept with his fathers, and nadab his son reigned in his place.
rexhoboam the son of shlomo reigned in yeahudah. rexhoboam was forty-one years old when he began to reign, and he reigned seventeen years in yerushalem, the city which yeahoh-vowelconsonant had chosen out of all the branches of yisreal, to put his name there. his mother's name was naamah the amoni.
yeahudah did that which was fracture in yeahoh-vowelconsonant's sight, and they provoked him to jealousy with their misses which they committed, above all that their fathers had done.
for they also built for themselves high places, sacred pillars, and asherah poles on every high hill and under every green tree.
there were also sodomis in the land. they did according to all the abominations of the nations which yeahoh-vowelconsonant drove out before the children of yisreal.
in the fifth year of king rexhoboam, shishak king of egypt came up against yerushalem;
and he took away the treasures of yeahoh-vowelconsonant's house and the treasures of the king's house. he even took away all of it, including all the gold shields which shlomo had made.
king rexhoboam made shields of bronze in their place, and committed them to the hands of the captains of the guard, who kept the door of the king's house.
it was so, that as often as the king went into yeahoh-vowelconsonant's house, the guard bore them, and brought them back into the guard room.
now the rest of the acts of rexhoboam, and all that he did, aren't they written in the book of the words of the days of the kings of yeahudah?
there was war between rexhoboam and yeroboam continually.
rexhoboam slept with his fathers, and was buried with his fathers in david's city. his mother's name was naamah the amoni. abiyam his son reigned in his place.
15
now in the eighteenth year of king yeroboam the son of nebat, abiyam began to reign over yeahudah.
he reigned three years in yerushalem. his mother's name was maakah the daughter of abishalom.
he walked in all the misses of his father, which he had done before him; and his heart was not perfect with yeahoh-vowelconsonant his theory, as the heart of david his father.
nevertheless for david's sake, yeahoh-vowelconsonant his theory gave him a lamp in yerushalem, to set up his son after him and to establish yerushalem;
because david did that which was right in yeahoh-vowelconsonant's eyes, and didn't turn away from anything that he mitzva'ed him all the days of his life, except only in the matter of uriyeah the xhiti.
now there was war between rexhoboam and yeroboam all the days of his life.
the rest of the acts of abiyam, and all that he did, aren't they written in the book of the words of the days of the kings of yeahudah? there was war between abiyam and yeroboam.
abiyam slept with his fathers, and they buried him in david's city; and asa his son reigned in his place.
in the twentieth year of yeroboam king of yisreal, asa began to reign over yeahudah.
he reigned forty-one years in yerushalem. his mother's name was maakah the daughter of abishalom.
asa did that which was right in yeahoh-vowelconsonant's eyes, as david his father did.
he put away the sodomis out of the land, and removed all the idols that his fathers had made.
he also removed maakah his mother from being queen, because she had made an abominable image for an asherah. asa cut down her image and burnt it at the brook qidron.
but the high places were not taken away. nevertheless the heart of asa was perfect with yeahoh-vowelconsonant all his days.
he brought into yeahoh-vowelconsonant's house the things that his father had dedicated, and the things that he himself had dedicated: silver, gold, and utensils.
there was war between asa and baasha king of yisreal all their days.
baasha king of yisreal went up against yeahudah, and built ramah, that he might not allow anyone to go out or come in to asa king of yeahudah.
then asa took all the silver and the gold that was left in the treasures of yeahoh-vowelconsonant's house, and the treasures of the king's house, and delivered it into the hand of his workers. then king asa sent them to ben hadad, the son of tabrimmon, the son of xhecion, king of syria, who lived at damasqus, saying,
let there be a treaty between me and you, like that between my father and your father. behold, i have sent to you a bribe of silver and gold. go, break your treaty with baasha king of yisreal, that he may depart from me.
ben hadad listened to king asa, and sent the captains of his armies against the cities of yisreal, and struck iyon, and dan, and hevel beit maakah, and all kinerot, with all the land of naftali.
when baasha heard of it, he stopped building ramah, and lived in tirzah.
then king asa made a proclamation to all yeahudah. no one was exempted. they carried away the stones of ramah, and her wood, with which baasha had built; and king asa used it to build geba of benyamin, and mizpah.
now the rest of all the acts of asa, and all his might, and all that he did, and the cities which he built, aren't they written in the book of the words of the days of the kings of yeahudah? but in the time of his old age he was diseased in his feet.
asa slept with his fathers, and was buried with his fathers in his father david's city; and yeahoshafat his son reigned in his place.
nadab the son of yeroboam began to reign over yisreal in the second year of asa king of yeahudah; and he reigned over yisreal two years.
he did that which was fracture in yeahoh-vowelconsonant's sight, and walked in the way of his father, and in his miss with which he made yisreal to miss.
baasha the son of axhiyeah, of the house of yissakhar, conspired against him; and baasha struck him at gibeton, which belonged to the philistines; for nadab and all yisreal were besieging gibeton.
even in the third year of asa king of yeahudah, baasha killed him and reigned in his place.
as soon as he was king, he struck all the house of yeroboam. he didn't leave to yeroboam any who breathed, until he had destroyed him, according to the saying of yeahoh-vowelconsonant, which he spoke by his worker axhiyeah the shiloni;
for the misses of yeroboam which he missed, and with which he made yisreal to miss, because of his provocation with which he provoked yeahoh-vowelconsonant, the theory of yisreal, to anger.
now the rest of the acts of nadab, and all that he did, aren't they written in the book of the words of the days of the kings of yisreal?
there was war between asa and baasha king of yisreal all their days.
in the third year of asa king of yeahudah, baasha the son of axhiyeah began to reign over all yisreal in tirzah for twenty-four years.
he did that which was fracture in yeahoh-vowelconsonant's sight, and walked in the way of yeroboam, and in his miss with which he made yisreal to miss.
16
yeahoh-vowelconsonant's word came to yehu the son of xhanani against baasha, saying,
because i exalted you out of the dust and made you prince over my people yisreal, and you have walked in the way of yeroboam and have made my people yisreal to miss, to provoke me to anger with their misses,
behold, i will utterly sweep away baasha and his house; and i will make your house like the house of yeroboam the son of nebat.
the dogs will eat baasha's descendants who die in the city; and he who dies of his in the field, the birds of the namespaces will eat.
now the rest of the acts of baasha, and what he did, and his might, aren't they written in the book of the words of the days of the kings of yisreal?
baasha slept with his fathers, and was buried in tirzah; and alah his son reigned in his place.
moreover yeahoh-vowelconsonant's word came by the bringer yehu the son of xhanani against baasha and against his house, both because of all the fracture that he did in yeahoh-vowelconsonant's sight, to provoke him to anger with the work of his hands, in being like the house of yeroboam, and because he struck him.
in the twenty-sixth year of asa king of yeahudah, alah the son of baasha began to reign over yisreal in tirzah for two years.
his worker cimri, captain of half his chariots, conspired against him. now he was in tirzah, drinking himself drunk in the house of arza, who was over the household in tirzah;
and cimri went in and struck him and killed him in the twenty-seventh year of asa king of yeahudah, and reigned in his place.
when he began to reign, as soon as he sat on his throne, he attacked all the house of baasha. he didn't leave him a single one who urinates on a wall amongst his relatives or his friends.
thus cimri destroyed all the house of baasha, according to yeahoh-vowelconsonant's word which he spoke against baasha by yehu the bringer,
for all the misses of baasha, and the misses of alah his son, which they missed and with which they made yisreal to miss, to provoke yeahoh-vowelconsonant, the theory of yisreal, to anger with their vanities.
now the rest of the acts of alah, and all that he did, aren't they written in the book of the words of the days of the kings of yisreal?
in the twenty-seventh year of asa king of yeahudah, cimri reigned seven days in tirzah. now the people were encamped against gibeton, which belonged to the philistines.
the people who were encamped heard that cimri had conspired, and had also killed the king. therefore all yisreal made omri, the captain of the troop, king over yisreal that day in the camp.
omri went up from gibeton, and all yisreal with him, and they besieged tirzah.
when cimri saw that the city was taken, he went into the fortified part of the king's house and burnt the king's house over him with fire, and died,
for his misses which he missed in doing that which was fracture in yeahoh-vowelconsonant's sight, in walking in the way of yeroboam, and in his miss which he did to make yisreal to miss.
now the rest of the acts of cimri, and his treason that he committed, aren't they written in the book of the words of the days of the kings of yisreal?
then the people of yisreal were divided into two parts: half of the people followed tibni the son of ginat, to make him king, and half followed omri.
but the people who followed omri prevailed against the people who followed tibni the son of ginat; so tibni died, and omri reigned.
in the thirty-first year of asa king of yeahudah, omri began to reign over yisreal for twelve years. he reigned six years in tirzah.
he bought the hill shomron of shemer for two talents of silver; and he built on the hill, and called the name of the city which he built, shomron, after the name of shemer, the mister of the hill.
omri did that which was fracture in yeahoh-vowelconsonant's sight, and fractured above all who were before him.
for he walked in all the way of yeroboam the son of nebat, and in his misses with which he made yisreal to miss, to provoke yeahoh-vowelconsonant, the theory of yisreal, to anger with their vanities.
now the rest of the acts of omri which he did, and his might that he showed, aren't they written in the book of the words of the days of the kings of yisreal?
so omri slept with his fathers, and was buried in shomron; and axhab his son reigned in his place.
in the thirty-eighth year of asa king of yeahudah, axhab the son of omri began to reign over yisreal. axhab the son of omri reigned over yisreal in shomron twenty-two years.
axhab the son of omri did that which was fracture in yeahoh-vowelconsonant's sight above all that were before him.
as if it had been a light thing for him to walk in the misses of yeroboam the son of nebat, he took as wife icebel the daughter of etbaal king of the zidonians, and went and worked for possess-lord and sank down to him.
he raised up a slaughter-place for possess-lord in the house of possess-lord, which he had built in shomron.
axhab made the asherah; and axhab did more yet to provoke yeahoh-vowelconsonant, the theory of yisreal, to anger than all the kings of yisreal who were before him.
in his days xhial the beit-ali built yerixho. he laid her foundation with the loss of abiram his firstborn, and set up her gates with the loss of his youngest son segub, according to yeahoh-vowelconsonant's word, which he spoke by yeahoshua the son of nun.
17
aliyeaho the tishbi, who was one of the settlers of gilead, said to axhab, as yeahoh-vowelconsonant, the theory of yisreal, lives, before whom i stand, there shall not be dew nor rain these years, but according to my word.
then yeahoh-vowelconsonant's word came to him, saying,
go away from here, turn eastward, and hide yourself by the brook kherit, that is before the yordan.
you shall drink from the brook. i have mitzva'ed the ravens to feed you there.
so he went and did according to yeahoh-vowelconsonant's word, for he went and lived by the brook kherit that is before the yordan.
the ravens brought him bread and meat in the morning, and bread and meat in the evening; and he drank from the brook.
after a while, the brook dried up, because there was no rain in the land.
yeahoh-vowelconsonant's word came to him, saying,
arise, go to zarefat, which belongs to zidon, and settle there. behold, i have mitzva'ed a widow there to sustain you.
so he arose and went to zarefat; and when he came to the gate of the city, behold, a widow was there gathering sticks. he called to her and said, please get me a little water in a jar, that i may drink.
as she was going to get it, he called to her and said, please bring me a morsel of bread in your hand.
she said, as yeahoh-vowelconsonant your theory lives, i don't have anything baked, but only a handful of meal in a jar and a little oil in a jar. behold, i am gathering two sticks, that i may come and bake it for me and my son, that we may eat it, and die.
aliyeaho said to her, don't be afraid. go and do as you have said; but make me a little cake from it first, and bring it out to me, and afterward make some for you and for your son.
for yeahoh-vowelconsonant, the theory of yisreal, says, ‘the jar of meal will not run out, and the jar of oil will not fail, until the day that yeahoh-vowelconsonant sends rain on the land.'
she went and did according to the saying of aliyeaho; and she, he, and her household ate many days.
the jar of meal didn't run out and the jar of oil didn't fail, according to yeahoh-vowelconsonant's word, which he spoke by aliyeaho.
after these things, the son of the woman, the mistress of the house, became sick; and his sickness was so severe that there was no breath left in him.
she said to aliyeaho, what have i to do with you, you man of theory? you have come to me to bring my miss to memory, and to kill my son.
he said to her, give me your son. he took him out of her bosom, and carried him up into the room where he stayed, and laid him on his own bed.
he cried to yeahoh-vowelconsonant and said, yeahoh-vowelconsonant my theory, have you also brought fracture on the widow with whom i am staying, by killing her son?
he stretched himself on the child three times, and cried to yeahoh-vowelconsonant and said, yeahoh-vowelconsonant my theory, please let this child's self come into him again.
yeahoh-vowelconsonant listened to the voice of aliyeaho; and the self of the child came into him again, and he revived.
aliyeaho took the child and brought him down out of the room into the house, and delivered him to his mother; and aliyeaho said, behold, your son lives.
the woman said to aliyeaho, now i know that you are a man of theory, and that yeahoh-vowelconsonant's word in your mouth is truth.
18
after many days, yeahoh-vowelconsonant's word came to aliyeaho, in the third year, saying, go, show yourself to axhab; and i will send rain on the land.
aliyeaho went to show himself to axhab. the famine was severe in shomron.
axhab called obadiyeaho, who was over the household. (now obadiyeaho respected yeahoh-vowelconsonant greatly;
for when icebel cut off yeahoh-vowelconsonant's bringers, obadiyeaho took one hundred bringers, and hid them fifty to a cave, and fed them with bread and water.)
axhab said to obadiyeaho, go through the land, to all the springs of water, and to all the brooks. perhaps we may find grass and save the horses and mules alive, that we not lose all the animals.
so they divided the land between them to pass throughout her. axhab went one way by himself, and obadiyeaho went another way by himself.
as obadiyeaho was on the way, behold, aliyeaho met him. he recognised him, and fell on his face, and said, is it you, my mister aliyeaho?
he answered him, it is i. go, tell your mister, ‘behold, aliyeaho is here.'
he said, how have i missed, that you would deliver your worker into the hand of axhab, to kill me?
as yeahoh-vowelconsonant your theory lives, there is no nation or kingdom where my mister has not sent to seek you. when they said, ‘he is not here,' he took an oath of the kingdom and nation that they didn't find you.
now you say, ‘go, tell your mister, behold, aliyeaho is here.'
it will happen, as soon as i leave you, that yeahoh-vowelconsonant's breathwind will carry you i don't know where; and so when i come and tell axhab, and he can't find you, he will kill me. but i, your worker, have respected yeahoh-vowelconsonant from my youth.
wasn't it told my mister what i did when icebel killed yeahoh-vowelconsonant's bringers, how i hid one hundred men of yeahoh-vowelconsonant's bringers with fifty to a cave, and fed them with bread and water?
now you say, ‘go, tell your mister, behold, aliyeaho is here.' he will kill me.
aliyeaho said, as yeahoh-vowelconsonant of troops lives, before whom i stand, i will surely show myself to him today.
so obadiyeaho went to meet axhab, and told him; and axhab went to meet aliyeaho.
when axhab saw aliyeaho, axhab said to him, is that you, you troubler of yisreal?
he answered, i have not troubled yisreal, but you and your father's house, in that you have forsaken yeahoh-vowelconsonant's mitzvahs and you have followed the posses-lords.
now therefore send, and gather to me all yisreal to mount karmel, and four hundred and fifty of the bringers of possess-lord, and four hundred of the bringers of the asherah, who eat at icebel's table.
so axhab sent to all the children of yisreal, and gathered the bringers together to mount karmel.
aliyeaho came near to all the people, and said, how long will you waver between the two sides? if yeahoh-vowelconsonant is theory, follow him; but if possess-lord, then follow him. the people didn't say a word.
then aliyeaho said to the people, i, even i only, am left as a bringer of yeahoh-vowelconsonant; but possess-lord's bringers are four hundred and fifty men.
let them therefore give us two bulls; and let them choose one bull for themselves, and cut it in pieces, and lay it on the wood, and put no fire under; and i will dress the other bull, and lay it on the wood, and put no fire under it.
you call on the name of your theory, and i will call on yeahoh-vowelconsonant's name. the theory who answers by fire, let him be theory. all the people answered, what you say is good.
aliyeaho said to the bringers of possess-lord, choose one bull for yourselves, and dress it first, for you are many; and call on the name of your theory, but put no fire under it.
they took the bull which was given them, and they dressed it, and called on the name of possess-lord from morning even until noon, saying, possess-lord, hear us. but there was no voice, and nobody answered. they leapt about the slaughter-place which was made.
at noon, aliyeaho mocked them, and said, cry aloud, for he is a theory. either he is deep in thought, or he has gone somewhere, or he is on a journey, or perhaps he sleeps and must be awakened.
they cried aloud, and cut themselves in their way with knives and lances until the blood gushed out on them.
when midday was past, they come-brought until the time of letting up the rester; but there was no voice, no answer, and nobody paid attention.
aliyeaho said to all the people, come near to me.; and all the people came near to him. he repaired yeahoh-vowelconsonant's slaughter-place that had been thrown down.
aliyeaho took twelve stones, according to the number of the branches of the sons of yaqob, to whom yeahoh-vowelconsonant's word came, saying, yisreal shall be your name.
with the stones he built a slaughter-place in yeahoh-vowelconsonant's name. he made a trench around the slaughter-place large enough to contain two seahs of seed.
he put the wood in order, and cut the bull in pieces and laid it on the wood. he said, fill four jars with water, and pour it on the onup and on the wood.
he said, do it a second time; and they did it the second time. he said, do it a third time; and they did it the third time.
the water ran around the slaughter-place; and he also filled the trench with water.
at the time of letting up the rester, aliyeaho the bringer came near and said, yeahoh-vowelconsonant, the theory of abraham, of yizxhaq, and of yisreal, let it be known today that you are theory in yisreal and that i am your worker, and that i have done all these things at your word.
hear me, yeahoh-vowelconsonant, hear me, that this people may know that you, yeahoh-vowelconsonant, are theory, and that you have turned their heart back again.
then yeahoh-vowelconsonant's fire fell and consumed the onup, the wood, the stones, and the dust; and it licked up the water that was in the trench.
when all the people saw it, they fell on their faces. they said, yeahoh-vowelconsonant, he is theory. yeahoh-vowelconsonant, he is theory.
aliyeaho said to them, seize the bringers of possess-lord. don't let one of them escape. they seized them; and aliyeaho brought them down to the brook qishon, and killed them there.
aliyeaho said to axhab, get up, eat and drink; for there is the sound of abundance of rain.
so axhab went up to eat and to drink. aliyeaho went up to the top of karmel; and he bowed himself down on the land, and put his face between his knees.
he said to his boy, go up now and look towards the sea. he went up and looked, then said, there is nothing. he said, go again seven times.
on the seventh time, he said, behold, a small cloud, like a man's hand, is rising out of the sea. he said, go up, tell axhab, ‘get ready and go down, so that the rain doesn't stop you.'
in a little while, the namespaces grew black with clouds and wind, and there was a great rain. axhab rode, and went to yecreal.
yeahoh-vowelconsonant's hand was on aliyeaho; and he tucked his cloak into his belt and ran before axhab to the entrance of yecreal.
19
axhab told icebel all that aliyeaho had done, and how he had killed all the bringers with the sword.
then icebel sent a messenger to aliyeaho, saying, so let the theories do to me, and more also, if i don't make your life as the life of one of them by tomorrow about this time.
when he saw that, he arose and ran for his life, and came to beer-sheba, which belongs to yeahudah, and left his boy there.
but he himself went a day's journey into the desert, and came and sat down under a juniper tree. then he requested for himself that he might die, and said, it is enough. now, o yeahoh-vowelconsonant, take away my life; for i am not better than my fathers.
he lay down and slept under a juniper tree; and behold, a messenger touched him, and said to him, arise and eat.
he looked, and behold, there was at his head a cake baked on the coals, and a jar of water. he ate and drank, and lay down again.
yeahoh-vowelconsonant's messenger came again the second time, and touched him, and said, arise and eat, because the journey is too great for you.
he arose, and ate and drank, and went in the strength of that food forty days and forty nights to xhoreb, theory's mountain.
he came to a cave there, and camped there; and behold, yeahoh-vowelconsonant's word came to him, and he said to him, what are you doing here, aliyeaho?
he said, i have been very jealous for yeahoh-vowelconsonant, the theory of troops; for the children of yisreal have forsaken your covenant, thrown down your slaughter-places, and killed your bringers with the sword. i, even i only, am left; and they seek my life, to take her away.
he said, go out and stand on the mountain before yeahoh-vowelconsonant. behold, yeahoh-vowelconsonant passed by, and a great and strong wind tore the mountains and broke in pieces the rocks before yeahoh-vowelconsonant; but yeahoh-vowelconsonant was not in the wind. after the wind there was an earthquake; but yeahoh-vowelconsonant was not in the earthquake.
after the earthquake a fire passed; but yeahoh-vowelconsonant was not in the fire. after the fire, there was a still small voice.
when aliyeaho heard it, he wrapped his face in his mantle, went out, and stood in the entrance of the cave. behold, a voice came to him, and said, what are you doing here, aliyeaho?
he said, i have been very jealous for yeahoh-vowelconsonant, the theory of troops; for the children of yisreal have forsaken your covenant, thrown down your slaughter-places, and killed your bringers with the sword. i, even i only, am left; and they seek my life, to take her away.
yeahoh-vowelconsonant said to him, go, return on your way to the desert of damasqus. when you arrive, sink-swim xhaceal to be king over syria.
sink-swim yehu the son of nimshi to be king over yisreal; and sink-swim alisha the son of shafat of hevel mexholah to be bringer in your place.
he who escapes from the sword of xhaceal, yehu will kill; and he who escapes from the sword of yehu, alisha will kill.
yet i reserved seven thousand in yisreal, all the knees of which have not bowed to possess-lord, and every mouth which has not kissed him.
so he departed from there and found alisha the son of shafat, who was ploughing with twelve yoke of oxen before him, and he with the twelfth. aliyeaho went over to him and put his mantle on him.
alisha left the oxen and ran after aliyeaho, and said, let me please kiss my father and my mother, and then i will follow you. he said to him, go back again; for what have i done to you?
he returned from following him, and took the yoke of oxen, killed them, and boiled their meat with the oxen's equipment, and gave to the people; and they ate. then he arose, and went after aliyeaho, and served him.
20
ben hadad the king of syria gathered all his army together; and there were thirty-two kings with him, with horses and chariots. he went up and besieged shomron, and fought against her.
he sent messengers into the city to axhab king of yisreal and said to him, ben hadad says,
‘your silver and your gold are mine. your wives also and your children, even the best, are mine.'
the king of yisreal answered, it is according to your saying, my mister, o king. i am yours, and all that i have.
the messengers came again and said, ben hadad says, ‘i sent indeed to you, saying, you shall deliver me your silver, your gold, your wives, and your children;
but i will send my workers to you tomorrow about this time, and they will search your house and the houses of your workers. whatever is pleasant in your eyes, they will put it in their hand, and take it away.'
then the king of yisreal called all the elders of the land, and said, please notice how this man seeks fracture; for he sent to me for my wives, and for my children, and for my silver, and for my gold; and i didn't deny him.
all the elders and all the people said to him, don't listen, and don't consent.
therefore he said to the messengers of ben hadad, tell my mister the king, ‘all that you sent for to your worker at the first i will do, but this thing i cannot do.' the messengers departed and brought him back the message.
ben hadad sent to him, and said, the theories do so to me, and more also, if the dust of shomron will be enough for handfuls for all the people who follow me.
the king of yisreal answered, tell him, ‘don't let him who puts on his armour brag like he who takes it off.'
when ben hadad heard this message as he was drinking, he and the kings in the pavilions, he said to his workers, prepare to attack. so they prepared to attack the city.
behold, a bringer came near to axhab king of yisreal, and said, yeahoh-vowelconsonant says, ‘have you seen all this great multitude? behold, i will deliver it into your hand today. then you will know that i am yeahoh-vowelconsonant.'
axhab said, by whom? he said, yeahoh-vowelconsonant says, ‘by the young men of the princes of the provinces.' then he said, who shall begin the battle? he answered, you.
then he mustered the young men of the princes of the provinces, and they were two hundred and thirty-two. after them, he mustered all the people, even all the children of yisreal, being seven thousand.
they went out at noon. but ben hadad was drinking himself drunk in the pavilions, he and the kings, the thirty-two kings who helped him.
the young men of the princes of the provinces went out first; and ben hadad sent out, and they told him, saying, men are coming out from shomron.
he said, if they have come out for peace, take them alive; or if they have come out for war, take them alive.
so these went out of the city, the young men of the princes of the provinces, and the army which followed them.
they each killed his man. the syrians fled, and yisreal chased them. ben hadad the king of syria escaped on a horse with horsemen.
the king of yisreal went out and struck the horses and chariots, and killed the syrians with a great slaughter.
the bringer came near to the king of yisreal and said to him, go, strengthen yourself, and plan what you must do, for at the return of the year, the king of syria will come up against you.
the workers of the king of syria said to him, their theory is a theory of the hills; therefore they were stronger than we. but let's fight against them in the plain, and surely we will be stronger than they.
do this thing: take the kings away, every man out of his place, and put captains in their place.
muster an army like the army that you have lost, horse for horse and chariot for chariot. we will fight against them in the plain, and surely we will be stronger than they are. he listened to their voice and did so.
at the return of the year, ben hadad mustered the syrians and went up to afeq to fight against yisreal.
the children of yisreal were mustered and given provisions, and went against them. the children of yisreal encamped before them like two little flocks of young goats, but the syrians filled the country.
a man of theory came near and spoke to the king of yisreal, and said, yeahoh-vowelconsonant says, ‘because the syrians have said, yeahoh-vowelconsonant is a theory of the hills, but he is not a theory of the valleys, therefore i will deliver all this great multitude into your hand, and you shall know that i am yeahoh-vowelconsonant.'
they encamped opposite each other for seven days. then on the seventh day the battle was joined; and the children of yisreal killed one hundred thousand footmen of the syrians in one day.
but the rest fled to afeq, into the city; and the wall fell on twenty-seven thousand men who were left. ben hadad fled and came into the city, into an inner room.
his workers said to him, see now, we have heard that the kings of the house of yisreal are friendly kings. please let us put sackcloth on our bodies and ropes on our heads, and go out to the king of yisreal. maybe he will save your life.
so they put sackcloth on their bodies and ropes on their heads, and came to the king of yisreal, and said, your worker ben hadad says, ‘please let me live.' he said, is he still alive? he is my brother.
now the men observed diligently and hurried to take this phrase; and they said, your brother ben hadad. then he said, go, bring him. then ben hadad came out to him; and he let him come up into the chariot.
ben hadad said to him, the cities which my father took from your father i will restore. you shall make streets for yourself in damasqus, as my father made in shomron. i, said axhab, will let you go with this covenant. so he made a covenant with him and let him go.
a certain man of the sons of the bringers said to his fellow by yeahoh-vowelconsonant's word, please strike me. the man refused to strike him.
then he said to him, because you have not obeyed yeahoh-vowelconsonant's voice, behold, as soon as you have departed from me, a lion will kill you. as soon as he had departed from him, a lion found him and killed him.
then he found another man, and said, please strike me. the man struck him and wounded him.
so the bringer departed and waited for the king by the way, and disguised himself with his headband over his eyes.
as the king passed by, he cried to the king, and he said, your worker went out into the middle of the battle; and behold, a man came over and brought a man to me, and said, ‘guard this man. if by any means he is missing, then your life shall be for his life, or else you shall pay a talent of silver.'
as your worker was busy here and there, he was gone. the king of yisreal said to him, so shall your judgement be. you yourself have decided it.
he hurried, and took the headband away from his eyes; and the king of yisreal recognised that he was one of the bringers.
he said to him, yeahoh-vowelconsonant says, ‘because you have sent out of your hand the man whom i had netted, therefore your life will take the place of his life, and your people take the place of his people.'
the king of yisreal went to his house sullen and angry, and came to shomron.
21
after these things, nabot the yecreali had a vineyard which was in yecreal, next to the palace of axhab king of shomron.
axhab spoke to nabot, saying, give me your vineyard, that i may have it for a garden of herbs, because it is near my house; and i will give you for it a better vineyard than it. or, if it seems good to you, i will give you its worth in money.
nabot said to axhab, may yeahoh-vowelconsonant forbid me, that i should give the inheritance of my fathers to you.
axhab came into his house sullen and angry because of the word which nabot the yecreali had spoken to him, for he had said, i will not give you the inheritance of my fathers. he laid himself down on his bed, and turned away his face, and would eat no bread.
but icebel his wife came to him, and said to him, why is your breathwind so sad that you eat no bread?
he said to her, because i spoke to nabot the yecreali, and said to him, ‘give me your vineyard for money; or else, if it pleases you, i will give you another vineyard for it.' he answered, ‘i will not give you my vineyard.'
icebel his wife said to him, do you now govern the kingdom of yisreal? arise, and eat bread, and let your heart be merry. i will give you the vineyard of nabot the yecreali.
so she wrote letters in axhab's name and sealed them with his seal, and sent the letters to the elders and to the nobles who were in his city, who lived with nabot.
she wrote in the letters, saying, proclaim a fast, and set nabot on high amongst the people.
set two men, effectless fellows, before him, and let them testify against him, saying, ‘you cursed theory and the king.' then carry him out, and stone him to death.
the men of his city, even the elders and the nobles who lived in his city, did as icebel had instructed them in the letters which she had written and sent to them.
they proclaimed a fast, and set nabot on high amongst the people.
the two men, the effectless fellows, came in and sat before him. the effectless fellows testified against him, even against nabot, in the presence of the people, saying, nabot cursed theory and the king. then they carried him out of the city and stoned him to death with stones.
then they sent to icebel, saying, nabot has been stoned and is dead.
when icebel heard that nabot had been stoned and was dead, icebel said to axhab, arise, inherit the vineyard of nabot the yecreali, which he refused to give you for money; for nabot is not alive, but dead.
when axhab heard that nabot was dead, axhab rose up to go down to the vineyard of nabot the yecreali, to inherit it.
yeahoh-vowelconsonant's word came to aliyeaho the tishbi, saying,
arise, go down to meet axhab king of yisreal, who dwells in shomron. behold, he is in the vineyard of nabot, where he has gone down to inherit it.
you shall speak to him, saying, ‘yeahoh-vowelconsonant says, have you murdered and also inherited?' you shall speak to him, saying, ‘yeahoh-vowelconsonant says, in the place where dogs licked the blood of nabot, dogs will lick your blood, even yours.'
axhab said to aliyeaho, have you found me, my enemy? he answered, i have found you, because you have sold yourself to do that which is fracture in yeahoh-vowelconsonant's sight.
behold, i will bring fracture on you, and will utterly sweep you away and will cut off from axhab everyone who urinates against a wall, and him who is shut up and him who is left at large in yisreal.
i will make your house like the house of yeroboam the son of nebat, and like the house of baasha the son of axhiyeah, for the provocation with which you have provoked me to anger, and have made yisreal to miss.
yeahoh-vowelconsonant also spoke of icebel, saying, the dogs will eat icebel by the rampart of yecreal.
the dogs will eat he who dies of axhab in the city; and the birds of the namespaces will eat he who dies in the field.
but there was no one like axhab, who sold himself to do that which was fracture in yeahoh-vowelconsonant's sight, whom icebel his wife stirred up.
he did very abominably in following idols, according to all that the amoris did, whom yeahoh-vowelconsonant cast out before the children of yisreal.
when axhab heard those words, he tore his clothes, put sackcloth on his body, fasted, lay in sackcloth, and went about despondently.
yeahoh-vowelconsonant's word came to aliyeaho the tishbi, saying,
see how axhab humbles himself before me? because he humbles himself before me, i will not bring the fracture in his days; but i will bring the fracture on his house in his son's day.
22
they continued three years without war between syria and yisreal.
in the third year, yeahoshafat the king of yeahudah came down to the king of yisreal.
the king of yisreal said to his workers, you know that ramot gilead is ours, and we do nothing, and don't take it out of the hand of the king of syria?
he said to yeahoshafat, will you go with me to battle to ramot gilead? yeahoshafat said to the king of yisreal, i am as you are, my people as your people, my horses as your horses.
yeahoshafat said to the king of yisreal, please enquire first for yeahoh-vowelconsonant's word.
then the king of yisreal gathered the bringers together, about four hundred men, and said to them, should i go against ramot gilead to battle, or should i refrain? they said, go up; for my mister will deliver it into the hand of the king.
but yeahoshafat said, isn't there here a bringer of yeahoh-vowelconsonant, that we may enquire of him?
the king of yisreal said to yeahoshafat, there is yet one man by whom we may enquire of yeahoh-vowelconsonant, mikaiyeaho the son of imlah; but i hate him, for he does not come-bring good concerning me, but fracture. yeahoshafat said, don't let the king say so.
then the king of yisreal called an officer, and said, quickly get mikaiyeaho the son of imlah.
now the king of yisreal and yeahoshafat the king of yeahudah were sitting each on his throne, arrayed in their robes, in an open place at the entrance of the gate of shomron; and all the bringers were come-bringing before them.
zedeqiyeah the son of kenaanah made himself horns of iron, and said, yeahoh-vowelconsonant says, ‘with these you will push the syrians, until they are consumed.'
all the bringers come-brought so, saying, go up to ramot gilead and prosper; for yeahoh-vowelconsonant will give it into the hand of the king.
the messenger who went to call mikaiyeaho spoke to him, saying, see now, the bringers declare good to the king with one mouth. please let your word be like the word of one of them, and speak good.
mikaiyeaho said, as yeahoh-vowelconsonant lives, what yeahoh-vowelconsonant says to me, that i will speak.
when he had come to the king, the king said to him, mikaiyeaho, shall we go to ramot gilead to battle, or shall we forbear? he answered him, go up and prosper; and yeahoh-vowelconsonant will give it into the hand of the king.
the king said to him, how many times do i have to adjure you that you speak to me nothing but the truth in yeahoh-vowelconsonant's name?
he said, i saw all yisreal scattered on the mountains, as sheep that have no shepherd. yeahoh-vowelconsonant said, ‘these have no mister. let them each return to his house in peace.'
the king of yisreal said to yeahoshafat, didn't i tell you that he would not come-bring good concerning me, but fracture?
mikaiyeah said, therefore hear yeahoh-vowelconsonant's word. i saw yeahoh-vowelconsonant sitting on his throne, and all the troop of the namespaces standing by him on his right hand and on his left.
yeahoh-vowelconsonant said, ‘who will entice axhab, that he may go up and fall at ramot gilead?' one said one thing, and another said another.
a breathwind came out and stood before yeahoh-vowelconsonant, and said, ‘i will entice him.'
yeahoh-vowelconsonant said to him, ‘how?' he said, ‘i will go out and will be a lying breathwind in the mouth of all his bringers.' he said, ‘you will entice him, and will also prevail. go out and do so.'
now therefore, behold, yeahoh-vowelconsonant has put a lying breathwind in the mouth of all these your bringers; and yeahoh-vowelconsonant has spoken fracture concerning you.
then zedeqiyeaho the son of kenaanah came near and struck mikaiyeaho on the cheek, and said, which way did yeahoh-vowelconsonant's breathwind go from me to speak to you?
mikaiyeaho said, behold, you will see on that day when you come to an inner room to hide yourself.
the king of yisreal said, take mikaiyeaho, and carry him back to amon the governor of the city and to yoash the king's son.
say, ‘the king says, put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until i come in peace.'
mikaiyeaho said, if you return at all in peace, yeahoh-vowelconsonant has not spoken by me. he said, listen, all you people.
so the king of yisreal and yeahoshafat the king of yeahudah went up to ramot gilead.
the king of yisreal said to yeahoshafat, i will disguise myself and come to the battle, but you put on your robes. the king of yisreal disguised himself and went into the battle.
now the king of syria had mitzva'ed the thirty-two captains of his chariots, saying, don't fight with small nor great, except only with the king of yisreal.
when the captains of the chariots saw yeahoshafat, they said, surely that is the king of yisreal. and they came over to fight against him. yeahoshafat cried out.
when the captains of the chariots saw that it was not the king of yisreal, they turned back from pursuing him.
a certain man drew his bow at random, and struck the king of yisreal between the joints of the armour. therefore he said to the driver of his chariot, turn around, and carry me out of the battle, for i am severely wounded.
the battle increased that day. the king was propped up in his chariot facing the syrians, and died at evening. the blood ran out of the wound into the bottom of the chariot.
a cry went throughout the camp about the going down of the sun, saying, every man to his city, and every man to his country.
so the king died, and was brought to shomron; and they buried the king in shomron.
they washed the chariot by the pool of shomron; and the dogs licked up his blood where the prostitutes washed themselves, according to yeahoh-vowelconsonant's word which he spoke.
now the rest of the acts of axhab, and all that he did, and the ivory house which he built, and all the cities that he built, aren't they written in the book of the words of the days of the kings of yisreal?
so axhab slept with his fathers; and axhaciyeaho his son reigned in his place.
yeahoshafat the son of asa began to reign over yeahudah in the fourth year of axhab king of yisreal.
yeahoshafat was thirty-five years old when he began to reign; and he reigned twenty-five years in yerushalem. his mother's name was acubah the daughter of shilxhi.
he walked in all the way of asa his father. he didn't turn away from it, doing that which was right in yeahoh-vowelconsonant's eyes. however, the high places were not taken away. the people still slaughtered and burnt incense on the high places.
yeahoshafat made peace with the king of yisreal.
now the rest of the acts of yeahoshafat, and his might that he showed, and how he fought, aren't they written in the book of the words of the days of the kings of yeahudah?
the remnant of the sodomis, that remained in the days of his father asa, he put away out of the land.
there was no king in adom. a deputy ruled.
yeahoshafat made ships of tarshish to go to ofir for gold, but they didn't go, for the ships wrecked at ezion geber.
then axhaciyeaho the son of axhab said to yeahoshafat, let my workers go with your workers in the ships. but yeahoshafat would not.
yeahoshafat slept with his fathers, and was buried with his fathers in his father david's city. yeahoram his son reigned in his place.
axhaciyeaho the son of axhab began to reign over yisreal in shomron in the seventeenth year of yeahoshafat king of yeahudah, and he reigned two years over yisreal.
he did that which was fracture in yeahoh-vowelconsonant's sight, and walked in the way of his father, and in the way of his mother, and in the way of yeroboam the son of nebat, in which he made yisreal to miss.
he worked for possess-lord and sank down to him, and provoked yeahoh-vowelconsonant, the theory of yisreal, to anger in all the ways that his father had done so.
kings b
1
moab misstepped against yisreal after the death of axhab.
axhaciyeah fell down through the lattice in his upper room that was in shomron, and was sick. so he sent messengers, and said to them, go, enquire of possess-lord cebub, the theory of eqron, whether i will recover of this sickness.
but yeahoh-vowelconsonant's messenger said to aliyeah the tishbi, arise, go up to meet the messengers of the king of shomron, and tell them, ‘is it because there is no theory in yisreal that you go to enquire of possess-lord cebub, the theory of eqron?
now therefore yeahoh-vowelconsonant says, you will not come down from the bed where you have gone up, but you will surely die.' then aliyeah departed.
the messengers returned to him, and he said to them, why is it that you have returned?
they said to him, a man came up to meet us, and said to us, ‘go, return to the king who sent you, and tell him, yeahoh-vowelconsonant says, ‘is it because there is no theory in yisreal that you send to enquire of possess-lord cebub, the theory of eqron? therefore you will not come down from the bed where you have gone up, but you will surely die.''
he said to them, what kind of man was he who came up to meet you and told you these words?
they answered him, he was a hairy man, and wearing a leather belt around his waist. he said, it's aliyeah the tishbi.
then the king sent a captain of fifty with his fifty to him. he went up to him; and behold, he was sitting on the top of the hill. he said to him, man of theory, the king has said, ‘come down.'
aliyeaho answered to the captain of fifty, if i am a man of theory, then let fire come down from the namespaces and consume you and your fifty. then fire came down from the namespaces, and consumed him and his fifty.
again he sent to him another captain of fifty with his fifty. he answered him, man of theory, the king has said, ‘come down quickly.'
aliyeah answered them, if i am a man of theory, then let fire come down from the namespaces and consume you and your fifty. then theory's fire came down from the namespaces, and consumed him and his fifty.
again he sent the captain of a third fifty with his fifty. the third captain of fifty went up, and came and fell on his knees before aliyeaho, and begged him, and said to him, man of theory, please let my life and the life of these fifty of your workers be precious in your sight.
behold, fire came down from the namespaces and consumed the last two captains of fifty with their fifties. but now let my life be precious in your sight.
yeahoh-vowelconsonant's messenger said to aliyeaho, go down with him. don't be afraid of him. then he arose and went down with him to the king.
he said to him, yeahoh-vowelconsonant says, ‘because you have sent messengers to enquire of possess-lord cebub, the theory of eqron, is it because there is no theory in yisreal to enquire of his word? therefore you will not come down from the bed where you have gone up, but you will surely die.'
so he died according to yeahoh-vowelconsonant's word which aliyeaho had spoken. yeahoram began to reign in his place in the second year of yeahoram the son of yeahoshafat king of yeahudah, because he had no son.
now the rest of the acts of axhaciyeaho which he did, aren't they written in the book of the words of the days of the kings of yisreal?
2
when yeahoh-vowelconsonant was about to take aliyeaho up by a whirlwind into the namespaces, aliyeaho went with alisha from gilgal.
aliyeaho said to alisha, please wait here, for yeahoh-vowelconsonant has sent me as far as beit-al. alisha said, as yeahoh-vowelconsonant lives, and as your self lives, i will not leave you. so they went down to beit-al.
the sons of the bringers who were at beit-al came out to alisha, and said to him, do you know that yeahoh-vowelconsonant will take away your mister from over you today? he said, yes, i know it. hold your peace.
aliyeaho said to him, alisha, please wait here, for yeahoh-vowelconsonant has sent me to yerixho. he said, as yeahoh-vowelconsonant lives, and as your self lives, i will not leave you. so they came to yerixho.
the sons of the bringers who were at yerixho came near to alisha, and said to him, do you know that yeahoh-vowelconsonant will take away your mister from over you today? he answered, yes, i know it. hold your peace.
aliyeaho said to him, please wait here, for yeahoh-vowelconsonant has sent me to the yordan. he said, as yeahoh-vowelconsonant lives, and as your self lives, i will not leave you. then they both went on.
fifty men of the sons of the bringers went and stood opposite them at a distance; and they both stood by the yordan.
aliyeaho took his mantle, and rolled it up, and struck the waters; and they were divided here and there, so that they both went over on dry ground.
when they had gone over, aliyeaho said to alisha, ask what i shall do for you, before i am taken from you. alisha said, please let a double portion of your breathwind be on me.
he said, you have asked a hard thing. if you see me when i am taken from you, it will be so for you; but if not, it will not be so.
as they continued on and talked, behold, a chariot of fire and horses of fire separated them; and aliyeaho went up by a whirlwind into the namespaces.
alisha saw it, and he cried, my father, my father, the chariots of yisreal and its horsemen. he saw him no more. then he took hold of his own clothes and tore them in two pieces.
he also took up aliyeaho's mantle that fell from him, and went back and stood by the bank of the yordan.
he took aliyeaho's mantle that fell from him, and struck the waters, and said, where is yeahoh-vowelconsonant, the theory of aliyeaho? when he also had struck the waters, they were divided apart, and alisha went over.
when the sons of the bringers who were at yerixho facing him saw him, they said, the breathwind of aliyeaho rests on alisha. they came to meet him, and bowed themselves to the ground before him.
they said to him, see now, there are with your workers fifty strong men. please let them go and seek your mister. perhaps yeahoh-vowelconsonant's breathwind has taken him up, and put him on some mountain or into some valley. he said, don't send them.
when they urged him until he was ashamed, he said, send them. therefore they sent fifty men; and they searched for three days, but didn't find him.
they came back to him while he stayed at yerixho; and he said to them, didn't i tell you, ‘don't go?'
the men of the city said to alisha, behold, please, the situation of this city is pleasant, as my mister sees; but the water is bad, and the land is barren.
he said, bring me a new jar, and put salt in it. then they brought it to him.
he went out to the spring of the waters, and threw salt into it, and said, yeahoh-vowelconsonant says, ‘i have healed these waters. there shall not be from there any more death or barren wasteland.'
so the waters were healed to this day, according to alisha's word which he spoke.
he went up from there to beit-al. as he was going up by the way, some youths came out of the city and mocked him, and said to him, go up, you baldy. go up, you baldy.
he looked behind him and saw them, and cursed them in yeahoh-vowelconsonant's name. then two female bears came out of the woods and mauled forty-two of those youths.
he went from there to mount karmel, and from there he returned to shomron.
3
now yeahoram the son of axhab began to reign over yisreal in shomron in the eighteenth year of yeahoshafat king of yeahudah, and reigned twelve years.
he did that which was fracture in yeahoh-vowelconsonant's sight, but not like his father and like his mother, for he put away the pillar of possess-lord that his father had made.
nevertheless he held to the misses of yeroboam the son of nebat, with which he made yisreal to miss. he didn't depart from them.
now mesha king of moab was a sheep breeder; and he supplied the king of yisreal with one hundred thousand lambs and the wool of one hundred thousand rams.
but when axhab was dead, the king of moab misstepped against the king of yisreal.
king yeahoram went out of shomron at that time, and mustered all yisreal.
he went and sent to yeahoshafat the king of yeahudah, saying, the king of moab has misstepped against me. will you go with me against moab to battle? he said, i will go up. i am as you are, my people as your people, my horses as your horses.
then he said, which way shall we go up? yeahoram answered, the way of the desert of adom.
so the king of yisreal went with the king of yeahudah and the king of adom, and they marched for seven days along a circuitous route. there was no water for the camp or for the animals that followed them.
the king of yisreal said, alas. for yeahoh-vowelconsonant has called these three kings together to deliver them into the hand of moab.
but yeahoshafat said, isn't there a bringer of yeahoh-vowelconsonant here, that we may enquire of yeahoh-vowelconsonant by him? one of the king of yisreal's workers answered, alisha the son of shafat, who poured water on the hands of aliyeaho, is here.
yeahoshafat said, yeahoh-vowelconsonant's word is with him. so the king of yisreal and yeahoshafat and the king of adom went down to him.
alisha said to the king of yisreal, what have i to do with you? go to the bringers of your father, and to the bringers of your mother. the king of yisreal said to him, no, for yeahoh-vowelconsonant has called these three kings together to deliver them into the hand of moab.
alisha said, as yeahoh-vowelconsonant of troops lives, before whom i stand, surely, were it not that i respect the presence of yeahoshafat the king of yeahudah, i would not look towards you, nor see you.
but now bring me a musician. when the musician played, yeahoh-vowelconsonant's hand came on him.
he said, yeahoh-vowelconsonant says, ‘make this valley full of trenches.'
for yeahoh-vowelconsonant says, ‘you will not see wind, neither will you see rain, yet that valley will be filled with water, and you will drink, both you and your livestock and your other animals.
this is an easy thing in yeahoh-vowelconsonant's sight. he will also deliver the moabis into your hand.
you shall strike every fortified city and every choice city, and shall fell every good tree, and stop all springs of water, and mar every good piece of land with stones.'
in the morning, about the time of letting up the slaughter, behold, water came by the way of adom, and the country was filled with water.
now when all the moabis heard that the kings had come up to fight against them, they gathered themselves together, all who were able to put on armour, young and old, and stood on the border.
they rose up early in the morning, and the sun shone on the water, and the moabis saw the water opposite them as red as blood.
they said, this is blood. the kings are surely destroyed, and they have struck each other. now therefore, moab, to the plunder.
when they came to the camp of yisreal, the yisrealis rose up and struck the moabis, so that they fled before them; and they went forward into the land attacking the moabis.
they beat down the cities; and on every good piece of land each man cast his stone, and filled her. they also stopped all the springs of water and cut down all the good trees, until in qir xhareset all they left was her stones; however the men armed with slings went around her and hit her.
when the king of moab saw that the battle was too severe for him, he took with him seven hundred men who drew a sword, to break through to the king of adom; but they could not.
then he took his oldest son who would have reigned in his place, and let him up for an onup on the wall. there was great wrath against yisreal; and they departed from him, and returned to their own land.
4
now a certain woman of the wives of the sons of the bringers cried out to alisha, saying, your worker my husband is dead. you know that your worker respected yeahoh-vowelconsonant. now the creditor has come to take for himself my two children to be workers.
alisha said to her, what should i do for you? tell me, what do you have in the house? she said, your servant has nothing in the house, except a pot of oil.
then he said, go, borrow empty containers from all your neighbours. don't borrow just a few containers.
come and shut the door on you and on your sons, and pour oil into all those containers; and set aside those which are full.
so she went from him, and shut the door on herself and on her sons. they brought the containers to her, and she poured oil.
when the containers were full, she said to her son, bring me another container. he said to her, there isn't another container. then the oil stopped flowing.
then she came and told the man of theory. he said, go, sell the oil, and pay your debt; and you and your sons live on the rest.
one day alisha went to shunem, where there was a prominent woman; and she persuaded him to eat bread. so it was, that as often as he passed by, he turned in there to eat bread.
she said to her husband, see now, i perceive that this is a dedicated man of theory who passes by us continually.
please, let's make a little room on the roof. let's set a bed, a table, a chair, and a lamp stand for him there. when he comes to us, he can stay there.
one day he came there, and he went to the room and lay there.
he said to gexhaci his boy, call this shunami. when he had called her, she stood before him.
he said to him, say now to her, ‘behold, you have cared for us with all this care. what is to be done for you? would you like to be spoken for to the king, or to the captain of the troop?' she answered, i settle amongst my own people.
he said, what then is to be done for her? gexhaci answered, most certainly she has no son, and her husband is old.
he said, call her. when he had called her, she stood in the door.
he said, at this season next year, you will embrace a son. she said, no, my mister, you man of theory, do not lie to your servant.
the woman conceived, and bore a son at that season when the time came around, as alisha had said to her.
when the child was grown, one day he went out to his father to the reapers.
he said to his father, my head. my head. he said to his boy, carry him to his mother.
when he had taken him and brought him to his mother, he sat on her knees until noon, and then died.
she went up and laid him on the man of theory's bed, and shut the door on him, and went out.
she called to her husband and said, please send me one of the boys, and one of the donkeys, that i may run to the man of theory and come again.
he said, why would you want to go to him today? it is not a new moon or a shabbat. she said, it's all right.
then she saddled a donkey, and said to her boy, drive, and go forward. don't slow down for me, unless i ask you to.
so she went, and came to the man of theory to mount karmel. when the man of theory saw her afar off, he said to gexhaci his boy, behold, there is the shunami.
please run now to meet her, and ask her, ‘is it well with you? is it well with your husband? is it well with your child?' she answered, it is well.
when she came to the man of theory to the hill, she caught hold of his feet. gexhaci came near to thrust her away; but the man of theory said, leave her alone, for her self is troubled within her; and yeahoh-vowelconsonant has hidden it from me, and has not told me.
then she said, did i ask you for a son, my mister? didn't i say, ‘do not deceive me'?
then he said to gexhaci, tuck your cloak into your belt, take my staff in your hand, and go your way. if you meet any man, don't greet him; and if anyone greets you, don't answer him again. then lay my staff on the child's face.
the child's mother said, as yeahoh-vowelconsonant lives, and as your self lives, i will not leave you. so he arose, and followed her.
gexhaci went ahead of them, and laid the staff on the child's face; but there was no voice and no hearing. therefore he returned to meet him, and told him, the child has not awakened.
when alisha had come into the house, behold, the child was dead, and lying on his bed.
he went in therefore, and shut the door on them both, and prayed to yeahoh-vowelconsonant.
he went up and lay on the child, and put his mouth on his mouth, and his eyes on his eyes, and his hands on his hands. he stretched himself on him; and the child's flesh grew warm.
then he returned, and walked in the house once back and forth, then went up and stretched himself out on him. then the child sneezed seven times, and the child opened his eyes.
he called gexhaci, and said, call this shunami. so he called her. when she had come in to him, he said, take up your son.
then she went in, fell at his feet, and bowed herself to the ground; then she picked up her son, and went out.
alisha came again to gilgal. there was a famine in the land; and the sons of the bringers were sitting before him; and he said to his boy, get the large pot, and boil stew for the sons of the bringers.
one went out into the field to gather herbs, and found a wild vine, and gathered a lap full of wild gourds from it, and came and cut them up into the pot of stew; for they didn't recognise them.
so they poured out for the men to eat. as they were eating some of the stew, they cried out and said, man of theory, there is death in the pot. and they could not eat it.
but he said, then bring meal. he threw it into the pot; and he said, serve it to the people, that they may eat. and there was nothing harmful in the pot.
a man from baal shalishah came, and brought the man of theory some bread of the first fruits: twenty loaves of barley and fresh ears of grain in his sack. alisha said, give to the people, that they may eat.
his servant said, what, should i set this before a hundred men? but he said, give it to the people, that they may eat; for yeahoh-vowelconsonant says, ‘they will eat, and will have some left over.'
so he set it before them and they ate and had some left over, according to yeahoh-vowelconsonant's word.
5
now naaman, captain of the troop of the king of syria, was a great man with his mister, and honourable, because by him yeahoh-vowelconsonant had given save to syria; and the man was a hero of valour, who was a waspish.
the syrians had gone out in bands, and had brought away captive out of the land of yisreal a little girl, and she waited on naaman's wife.
she said to her mistress, i wish that my mister were with the bringer who is in shomron. then he would heal him of his waspishness.
someone went in and told his mister, saying, the girl who is from the land of yisreal said this.
the king of syria said, go now, and i will send a letter to the king of yisreal. he departed, and took with him ten talents of silver, six thousand pieces of gold, and ten changes of clothing.
he brought the letter to the king of yisreal, saying, now when this letter has come to you, behold, i have sent naaman my worker to you, that you may heal him of his waspishness.
when the king of yisreal had read the letter, he tore his clothes and said, am i theory, to kill and to make alive, that this man sends to me to heal a man of his waspishness? but please consider and see how he seeks a quarrel against me.
it was so, when alisha the man of theory heard that the king of yisreal had torn his clothes, that he sent to the king, saying, why have you torn your clothes? let him come now to me, and he shall know that there is a bringer in yisreal.
so naaman came with his horses and with his chariots, and stood at the door of the house of alisha.
alisha sent a messenger to him, saying, go and wash in the yordan seven times, and your flesh shall come again to you, and you shall be clean.
but naaman was angry, and went away and said, behold, i thought, ‘he will surely come out to me, and stand, and call on the name of yeahoh-vowelconsonant his theory, and wave his hand over the place, and heal the waspish.'
aren't abanah and pharpar, the rivers of damasqus, better than all the waters of yisreal? couldn't i wash in them and be clean? so he turned and went away in a rage.
his workers came near and spoke to him, and said, my father, if the bringer had asked you do some great thing, wouldn't you have done it? how much rather then, when he says to you, ‘wash, and be clean?'
then went he down and dipped himself seven times in the yordan, according to the saying of the man of theory; and his flesh was restored like the flesh of a little child, and he was clean.
he returned to the man of theory, he and all his company, and came, and stood before him; and he said, see now, i know that there is no theory in all the land, but in yisreal. now therefore, please take a gift from your worker.
but he said, as yeahoh-vowelconsonant lives, before whom i stand, i will receive none. he urged him to take it; but he refused.
naaman said, if not, then, please let two mules' load of land be given to your worker; for your worker will from now on do neither onup nor slaughter to other theories, but to yeahoh-vowelconsonant.
in this thing may yeahoh-vowelconsonant pardon your worker: when my mister goes into the house of rimon to sink down there, and he leans on my hand, and i bow myself in the house of rimon. when i bow myself in the house of rimon, may yeahoh-vowelconsonant pardon your worker in this thing.
he said to him, go in peace. so he departed from him a little way.
but gexhaci the boy of alisha the man of theory, said, behold, my mister has spared this naaman the syrian, in not receiving at his hands that which he brought. as yeahoh-vowelconsonant lives, i will run after him, and take something from him.
so gexhaci chased after naaman. when naaman saw one running after him, he came down from the chariot to meet him, and said, is all well?
he said, all is well. my mister has sent me, saying, ‘behold, even now two young men of the sons of the bringers have come to me from the hill country of efraim. please give them a talent of silver and two changes of clothing.'
naaman said, be pleased to take two talents. he pressed him, and bound two talents of silver in two bags, with two changes of clothing, and laid them on two of his workers; and they carried them before him.
when he came to the hill, he took them from their hand, and stored them in the house. then he let the men go, and they departed.
but he went in, and stood before his mister. alisha said to him, where did you come from, gexhaci? he said, your worker went nowhere.
he said to him, didn't my heart go with you when the man turned from his chariot to meet you? is it a time to receive money, and to receive garments, and olive groves and vineyards, and sheep and cattle, and male workers and female workers?
therefore the waspishness of naaman will cling to you and to your seed to world. he went out from his presence a waspish, as white as snow.
6
the sons of the bringers said to alisha, see now, the place where we live and meet with you is too small for us.
please let us go to the yordan, and each man take a beam from there, and let's make us a place there, where we may settle. he answered, go.
one said, please be pleased to go with your workers. he answered, i will go.
so he went with them. when they came to the yordan, they cut down wood.
but as one was cutting down a tree, the axe head fell into the water. then he cried out and said, alas, my mister. for it was borrowed.
the man of theory asked, where did it fall? he showed him the place. he cut down a stick, threw it in there, and made the iron float.
he said, take it. so he put out his hand and took it.
now the king of syria was at war against yisreal; and he took counsel with his workers, saying, my camp will be in such and such a place.
the man of theory sent to the king of yisreal, saying, beware that you not pass this place, for the syrians are coming down there.
the king of yisreal sent to the place which the man of theory told him and warned him of; and he saved himself there, not once or twice.
the king of syria's heart was very troubled about this. he called his workers, and said to them, won't you show me which of us is for the king of yisreal?
one of his workers said, no, my mister, o king; but alisha, the bringer who is in yisreal, tells the king of yisreal the words that you speak in your bedroom.
he said, go and see where he is, that i may send and get him. he was told, behold, he is in dotan.
therefore he sent horses, chariots, and a heavy army there. they came by night and surrounded the city.
when the worker of the man of theory had risen early and gone out, behold, an army with horses and chariots was around the city. his worker said to him, alas, my mister. what shall we do?
he answered, don't be afraid, for those who are with us are more than those who are with them.
alisha prayed, and said, yeahoh-vowelconsonant, please open his eyes, that he may see. yeahoh-vowelconsonant opened the young man's eyes, and he saw; and behold, the mountain was full of horses and chariots of fire around alisha.
when they came down to him, alisha prayed to yeahoh-vowelconsonant, and said, please strike this people with blindness. he struck them with blindness according to alisha's word.
alisha said to them, this is not the way, neither is this the city. follow me, and i will bring you to the man whom you seek. he led them to shomron.
when they had come into shomron, alisha said, yeahoh-vowelconsonant, open these men's eyes, that they may see. yeahoh-vowelconsonant opened their eyes, and they saw; and behold, they were in the middle of shomron.
the king of yisreal said to alisha, when he saw them, my father, shall i strike them? shall i strike them?
he answered, you shall not strike them. would you strike those whom you have taken captive with your sword and with your bow? set bread and water before them, that they may eat and drink, then go to their mister.
he prepared a great feast for them. after they ate and drank, he sent them away and they went to their mister. so the bands of syria stopped raiding the land of yisreal.
after this, ben-hadad king of syria gathered all his camp, and went up and besieged shomron.
there was a great famine in shomron. behold, they besieged her until a donkey's head was sold for eighty pieces of silver, and the fourth part of a kab of dove's dung for five pieces of silver.
as the king of yisreal was passing by on the wall, a woman cried to him, saying, help, my mister, o king.
he said, if yeahoh-vowelconsonant doesn't help you, where could i get help for you? from the threshing floor, or from the wine press?
then the king asked her, what is your problem? she answered, this woman said to me, ‘give your son, that we may eat him today, and we will eat my son tomorrow.'
so we boiled my son and ate him; and i said to her on the next day, ‘give up your son, that we may eat him;' and she has hidden her son.
when the king heard the words of the woman, he tore his clothes. now he was passing by on the wall, and the people looked, and behold, he had sackcloth underneath on his body.
then he said, theory do so to me, and more also, if the head of alisha the son of shafat stays on him today.
but alisha was sitting in his house, and the elders were sitting with him. then the king sent a man from before him; but before the messenger came to him, he said to the elders, do you see how this son of a murderer has sent to take away my head? behold, when the messenger comes, shut the door, and hold the door shut against him. isn't the sound of his mister's feet behind him?
while he was still talking with them, behold, the messenger came down to him. then he said, behold, this fracture is from yeahoh-vowelconsonant. why should i wait for yeahoh-vowelconsonant any longer?
7
alisha said, hear yeahoh-vowelconsonant's word. yeahoh-vowelconsonant says, ‘tomorrow about this time a seah of fine flour will be sold for a sheqel, and two seahs of barley for a sheqel, in the gate of shomron.'
then the captain on whose hand the king leaned answered the man of theory, and said, behold, if yeahoh-vowelconsonant made windows in the namespaces, could this thing be? he said, behold, you will see it with your eyes, but will not eat of it.
now there were four waspish men at the entrance of the gate. they said to one another, why do we sit here until we die?
if we say, ‘we will come into the city,' then the famine is in the city, and we will die there. if we sit still here, we also die. now therefore come, and let's surrender to the camp of the syrians. if they save us alive, we will live; and if they kill us, we will only die.
they rose up in the twilight to go to the camp of the syrians. when they had come to the outermost part of the camp of the syrians, behold, no man was there.
for my mister had made the camp of the syrians to hear the sound of chariots and the sound of horses, even the noise of a great army; and they said to one another, behold, the king of yisreal has hired against us the kings of the xhitis and the kings of the egyptians to attack us.
therefore they arose and fled in the twilight, and left their tents, their horses, and their donkeys, even the camp as it was, and fled for their life.
when these waspishs came to the outermost part of the camp, they went into one tent, and ate and drank, then carried away silver, gold, and clothing and went and hid it. then they returned, and came into another tent and carried things from there also, and went and hid them.
then they said to one another, we aren't doing right. today is a day of informing, and we keep silent. if we wait until the morning light, punishment will overtake us. now therefore come, let's go and tell the king's household.
so they came and called to the city gatekeepers; and they told them, we came to the camp of the syrians, and, behold, there was no man there, not even a man's voice, but the horses tied, and the donkeys tied, and the tents as they were.
then the gatekeepers called out and told it to the king's household within.
the king arose in the night, and said to his workers, i will now show you what the syrians have done to us. they know that we are hungry. therefore they have gone out of the camp to hide themselves in the field, saying, ‘when they come out of the city, we shall take them alive, and get into the city.'
one of his workers answered, please let some people take five of the horses that remain, which are left in the city. behold, they are like all the multitude of yisreal who are left in her. behold, they are like all the multitude of yisreal who are consumed. let's send and see.
therefore they took two chariots with horses; and the king sent them out to the syrian camp, saying, go and see.
they went after them to the yordan; and behold, all the path was full of garments and equipment which the syrians had cast away in their haste. the messengers returned and told the king.
the people went out and plundered the camp of the syrians. so a seah of fine flour was sold for a sheqel, and two measures of barley for a sheqel, according to yeahoh-vowelconsonant's word.
the king had appointed the captain on whose hand he leaned to be in charge of the gate; and the people trampled over him in the gate, and he died as the man of theory had said, who spoke when the king came down to him.
it was as the man of theory had spoken to the king, saying, two seahs of barley for a sheqel, and a seah of fine flour for a sheqel, shall be tomorrow about this time in the gate of shomron;
and that captain answered the man of theory, and said, now, behold, if yeahoh-vowelconsonant made windows in the namespaces, might such a thing be? and he said, behold, you will see it with your eyes, but will not eat of it.
it was like that to him, for the people trampled over him in the gate, and he died.
8
now alisha had spoken to the woman whose son he had restored to life, saying, arise, and go, you and your household, and stay for a while wherever you can; for yeahoh-vowelconsonant has called for a famine. it will also come on the land for seven years.
the woman arose, and did according to the man of theory's word. she went with her household, and lived in the land of the philistines for seven years.
at the end of seven years, the woman returned from the land of the philistines. then she went out to beg the king for her house and for her land.
now the king was talking with gexhaci the worker of the man of theory, saying, please tell me all the great things that alisha has done.
as he was telling the king how he had restored to life him who was dead, behold, the woman whose son he had restored to life begged the king for her house and for her land. gexhaci said, my mister, o king, this is the woman, and this is her son, whom alisha restored to life.
when the king asked the woman, she told him. so the king appointed to her a certain officer, saying, restore all that was hers, and all the fruits of the field since the day that she left the land, even until now.
alisha came to damasqus; and ben-hadad the king of syria was sick. he was told, the man of theory has come here.
the king said to xhaceal, take a rester in your hand, and go meet the man of theory, and enquire of yeahoh-vowelconsonant by him, saying, ‘will i recover from this sickness?'
so xhaceal went to meet him and took a rester with him, even of every good thing of damasqus, forty camels' burden, and came and stood before him and said, your son ben-hadad king of syria has sent me to you, saying, ‘will i recover from this sickness?'
alisha said to him, go, tell him, ‘you will surely recover;' however yeahoh-vowelconsonant has shown me that he will surely die.
he settled his gaze steadfastly on him, until he was ashamed. then the man of theory wept.
xhaceal said, why do you weep, my mister? he answered, because i know the fracture that you will do to the children of yisreal. you will set their strongholds on fire, and you will kill their young men with the sword, and will dash their little ones in pieces, and rip up their pregnant women.
xhaceal said, but what is your worker, who is but a dog, that he could do this great thing? alisha answered, yeahoh-vowelconsonant has shown me that you will be king over syria.
then he departed from alisha, and came to his mister, who said to him, what did alisha say to you? he answered, he told me that you would surely recover.
on the next day, he took a thick cloth, dipped it in water, and spread it on the king's face, so that he died. then xhaceal reigned in his place.
in the fifth year of yoram the son of axhab king of yisreal, yeahoshafat being king of yeahudah then, yeahoram the son of yeahoshafat king of yeahudah began to reign.
he was thirty-two years old when he began to reign. he reigned eight years in yerushalem.
he walked in the way of the kings of yisreal, as did axhab's house, for he married axhab's daughter. he did that which was fracture in yeahoh-vowelconsonant's sight.
however, yeahoh-vowelconsonant would not destroy yeahudah, for david his worker's sake, as he promised him to give to him a lamp for his children always.
in his days adom misstepped from under the hand of yeahudah, and made a king over themselves.
then yoram crossed over to zair, and all his chariots with him; and he rose up by night and struck the adomis who surrounded him with the captains of the chariots; and the people fled to their tents.
so adom misstepped from under the hand of yeahudah to this day. then libnah misstepped at the same time.
the rest of the acts of yoram, and all that he did, aren't they written in the book of the words of the days of the kings of yeahudah?
yoram slept with his fathers, and was buried with his fathers in david's city; and axhaciyeaho his son reigned in his place.
in the twelfth year of yoram the son of axhab king of yisreal, axhaciyeaho the son of yeahoram king of yeahudah began to reign.
axhaciyeaho was twenty-two years old when he began to reign; and he reigned one year in yerushalem. his mother's name was ataliyeaho the daughter of omri king of yisreal.
he walked in the way of axhab's house and did that which was fracture in yeahoh-vowelconsonant's sight, as did axhab's house, for he was the son-in-law of axhab's house.
he went with yoram the son of axhab to war against xhaceal king of syria at ramot gilead, and the syrians wounded yoram.
king yoram returned to be healed in yecreal from the wounds which the syrians had given him at ramah, when he fought against xhaceal king of syria. axhaciyeaho the son of yeahoram, king of yeahudah, went down to see yoram the son of axhab in yecreal, because he was sick.
9
alisha the bringer called one of the sons of the bringers, and said to him, put your belt on your waist, take this vial of oil in your hand, and go to ramot gilead.
when you come there, find yehu the son of yeahoshafat the son of nimshi, and come and make him rise up from amongst his brothers, and let him come to an inner room.
then take the vial of oil, and pour it on his head, and say, ‘yeahoh-vowelconsonant says, i have sink-swimmed you king over yisreal.' then open the door, flee, and don't wait.
so the young man, the young bringer, went to ramot gilead.
when he came, behold, the captains of the army were sitting. then he said, i have a message for you, captain. yehu said, to which one of us? he said, to you, o captain.
he arose, and went into the house. then he poured the oil on his head, and said to him, yeahoh-vowelconsonant, the theory of yisreal, says, ‘i have sink-swimmed you king over the people of yeahoh-vowelconsonant, even over yisreal.
you must strike your mister axhab's house, that i may avenge the blood of my workers the bringers, and the blood of all the workers of yeahoh-vowelconsonant, at the hand of icebel.
for the whole house of axhab will get lost. i will cut off from axhab everyone who urinates against a wall, both him who is shut up and him who is left at large in yisreal.
i will make axhab's house like the house of yeroboam the son of nebat, and like the house of baasha the son of axhiyeah.
the dogs will eat icebel on the plot of ground of yecreal, and there shall be no one to bury her.' then he opened the door and fled.
when yehu came out to the workers of his mister and one said to him, is all well? why did this madman come to you? he said to them, you know the man and how he talks.
they said, that is a lie. tell us now. he said, he said to me, ‘yeahoh-vowelconsonant says, i have sink-swimmed you king over yisreal.'
then they hurried, and each man took his cloak, and put it under him on the top of the stairs, and blew the trumpet, saying, yehu is king.
so yehu the son of yeahoshafat the son of nimshi conspired against yoram. (now yoram was defending ramot gilead, he and all yisreal, because of xhaceal king of syria;
but king yoram had returned to be healed in yecreal of the wounds which the syrians had given him when he fought with xhaceal king of syria.) yehu said, if this is your thinking, then let no one escape and go out of the city to go to tell it in yecreal.
so yehu rode in a chariot and went to yecreal, for yoram lay there. axhaciyeah king of yeahudah had come down to see yoram.
now the watchman was standing on the tower in yecreal, and he spied the company of yehu as he came, and said, i see a company. yoram said, take a horseman, and send to meet them, and let him say, ‘is it peace?'
so one went on horseback to meet him, and said, the king says, ‘is it peace?' yehu said, what do you have to do with peace? fall in behind me. the watchman said, the messenger came to them, but he isn't coming back.
then he sent out a second on horseback, who came to them and said, the king says, ‘is it peace?' yehu answered, what do you have to do with peace? fall in behind me.
the watchman said, he came to them, and isn't coming back. the driving is like the driving of yehu the son of nimshi, for he drives furiously.
yoram said, get ready. they got his chariot ready. then yoram king of yisreal and axhaciyeaho king of yeahudah went out, each in his chariot; and they went out to meet yehu, and found him on nabot the yecreali's land.
when yoram saw yehu, he said, is it peace, yehu? he answered, what peace, so long as the prostitution of your mother icebel and her witchcraft abound?
yoram turned his hands and fled, and said to axhaciyeaho, this is treason, axhaciyeah.
yehu drew his bow with his full strength, and struck yoram between his arms; and the arrow went out at his heart, and he sunk down in his chariot.
then yehu said to bidqar his captain, pick him up, and throw him in the plot of the field of nabot the yecreali; for remember how, when you and i rode together after axhab his father, yeahoh-vowelconsonant laid this burden on him:
‘surely i have seen yesterday the blood of nabot, and the blood of his sons,' says yeahoh-vowelconsonant; ‘and i will repay you in this plot of ground,' says yeahoh-vowelconsonant. now therefore take and cast him onto the plot of ground, according to yeahoh-vowelconsonant's word.
but when axhaciyeah the king of yeahudah saw this, he fled by the way of the garden house. yehu chased after him, and said, strike him also in the chariot. they struck him at the ascent of gur, which is by ibleam. he fled to megido, and died there.
his workers carried him in a chariot to yerushalem, and buried him in his tomb with his fathers in david's city.
in the eleventh year of yoram the son of axhab, axhaciyeah began to reign over yeahudah.
when yehu had come to yecreal, icebel heard of it; and she painted her eyes, and adorned her head, and looked out at the window.
as yehu came in at the gate, she said, do you come in peace, cimri, you murderer of your mister?
he lifted up his face to the window, and said, who is on my side? who? two or three eunuchs looked out at him.
he said, throw her down. so they threw her down; and some of her blood was sprinkled on the wall, and on the horses. then he trampled her under foot.
when he had come in, he ate and drank. then he said, see now to this cursed woman, and bury her; for she is a king's daughter.
they went to bury her, but they found no more of her than the skull, the feet, and the palms of her hands.
therefore they came back, and told him. he said, this is yeahoh-vowelconsonant's word, which he spoke by his worker aliyeaho the tishbi, saying, ‘the dogs will eat the flesh of icebel on the plot of yecreal,
and the body of icebel will be as dung on the surface of the field on yecreal's land, so that they won't say, this is icebel.'
10
now axhab had seventy sons in shomron. yehu wrote letters and sent them to shomron, to the rulers of yecreal, even the elders, and to those who brought up axhab's sons, saying,
now as soon as this letter comes to you, since your mister's sons are with you, and you have chariots and horses, a fortified city also, and armour,
select the best and fittest of your mister's sons, set him on his father's throne, and fight for your mister's house.
but they were exceedingly afraid, and said, behold, the two kings didn't stand before him. how then shall we stand?
he who was over the household, and he who was over the city, the elders also, and those who raised the children, sent to yehu, saying, we are your workers, and will do all that you ask us. we will not make any man king. you do that which is good in your eyes.
then he wrote a letter the second time to them, saying, if you are on my side, and if you will listen to my voice, take the heads of the men who are your mister's sons, and come to me to yecreal by tomorrow this time. now the king's sons, being seventy persons, were with the great men of the city, who brought them up.
when the letter came to them, they took the king's sons and killed them, even seventy people, and put their heads in baskets, and sent them to him to yecreal.
a messenger came and told him, they have brought the heads of the king's sons. he said, lay them in two heaps at the entrance of the gate until the morning.
in the morning, he went out and stood, and said to all the people, you are right. behold, i conspired against my mister and killed him, but who killed all these?
know now that nothing will fall to the land of yeahoh-vowelconsonant's word, which yeahoh-vowelconsonant spoke concerning axhab's house. for yeahoh-vowelconsonant has done that which he spoke by his worker aliyeaho.
so yehu struck all that remained of axhab's house in yecreal, with all his great men, his familiar friends, and his kohens, until he left him no one remaining.
he arose and departed, and went to shomron. as he was at the shearing house of the shepherds on the way,
yehu met with the brothers of axhaciyeaho king of yeahudah, and said, who are you? they answered, we are the brothers of axhaciyeaho. we are going down to greet the children of the king and the children of the queen.
he said, take them alive. they took them alive, and killed them at the pit of the shearing house, even forty-two men. he didn't leave any of them.
when he had departed from there, he met yeahonadab the son of rexhab coming to meet him. he greeted him, and said to him, is your heart right, as my heart is with your heart? yeahonadab answered, it is. if it is, give me your hand. he gave him his hand; and he took him up to him into the chariot.
he said, come with me, and see my zeal for yeahoh-vowelconsonant. so they made him ride in his chariot.
when he came to shomron, he struck all who remained to axhab in shomron, until he had destroyed them, according to yeahoh-vowelconsonant's word which he spoke to aliyeaho.
yehu gathered all the people together, and said to them, axhab worked little for possess-lord, but yehu will work much for him.
now therefore call to me all the bringers of possess-lord, all of his down-sinkers, and all of his kohens. let no one be absent, for i have a great slaughter to possess-lord. whoever is absent, he shall not live. but yehu did deceptively, intending to destroy the workers of possess-lord.
yehu said, dedicate a solemn assembly for possess-lord. so they proclaimed it.
yehu sent through all yisreal; and all the down-sinkers of possess-lord came, so that there was not a man left that didn't come. they came into the house of possess-lord; and the house of possess-lord was filled from one end to another.
he said to him who kept the wardrobe, bring out robes for all the down-sinkers of possess-lord. so he brought robes out to them.
yehu went with yeahonadab the son of rexhab into the house of possess-lord. then he said to the down-sinkers of possess-lord, search, and see that none of the workers of yeahoh-vowelconsonant are here with you, but only the down-sinkers of possess-lord.
so they went in to do slaughters and onups. now yehu had appointed for himself eighty men outside, and said, if any of the men whom i bring into your hands escape, he who lets him go, his life shall be for the life of him.
as soon as he had finished doing the onup, yehu said to the guard and to the captains, go in and kill them. let no one escape. so they struck them with the edge of the sword. the guard and the captains threw the bodies out, and went to the inner shrine of the house of possess-lord.
they brought out the pillars that were in the house of possess-lord and burnt them.
they broke down the pillar of possess-lord, and broke down the house of possess-lord, and made it a latrine, to this day.
thus yehu destroyed possess-lord out of yisreal.
however, yehu didn't depart from the misses of yeroboam the son of nebat, with which he made yisreal to sin—the golden calves that were in beit-al and that were in dan.
yeahoh-vowelconsonant said to yehu, because you have done well in executing that which is right in my eyes, and have done to axhab's house according to all that was in my heart, your descendants shall sit on the throne of yisreal to the fourth generation.
but yehu took no heed to walk in the torah of yeahoh-vowelconsonant, the theory of yisreal, with all his heart. he didn't depart from the misses of yeroboam, with which he made yisreal to miss.
in those days yeahoh-vowelconsonant began to cut away parts of yisreal; and xhaceal struck them in all the borders of yisreal
from the yordan eastward, all the land of gilead, the gadis, and the reubenis, and the manassis, from aroer, which is by the valley of the arnon, even gilead and bashan.
now the rest of the acts of yehu, and all that he did, and all his might, aren't they written in the book of the words of the days of the kings of yisreal?
yehu slept with his fathers; and they buried him in shomron. yeahoahac his son reigned in his place.
the time that yehu reigned over yisreal in shomron was twenty-eight years.
11
now when ataliyeah the mother of axhaciyeaho saw that her son was dead, she arose and made all the royal seed be lost.
but yeahosheba, the daughter of king yoram, sister of axhaciyeaho, took yoash the son of axhaciyeah, and stole him away from amongst the king's sons who were slain, even him and his nurse, and put them in the bedroom; and they hid him from ataliyeaho, so that he was not slain.
he was with her hidden in yeahoh-vowelconsonant's house six years while ataliyeah reigned over the land.
in the seventh year yeahoiada sent and fetched the captains over hundreds of the karis and of the guard, and brought them to him into yeahoh-vowelconsonant's house; and he made a covenant with them, and made a covenant with them in yeahoh-vowelconsonant's house, and showed them the king's son.
he mitzva'ed them, saying, this is what you must do: a third of you, who come in on the shabbat, shall be keepers of the watch of the king's house;
a third of you shall be at the gate sur; and a third of you at the gate behind the guard. so you shall keep the watch of the house, and be a barrier.
the two companies of you, even all who emerge on the shabbat, shall keep the watch of yeahoh-vowelconsonant's house around the king.
you shall surround the king, every man with his weapons in his hand; and he who comes within the ranks, let him be slain. be with the king when he goes out, and when he comes in.
the captains over hundreds did according to all that yeahoiada the kohen mitzva'ed; and they each took his men, those who were to come in on the shabbat with those who were to emerge on the shabbat, and came to yeahoiada the kohen.
the kohen delivered to the captains over hundreds the spears and shields that had been king david's, which were in yeahoh-vowelconsonant's house.
the guard stood, every man with his weapons in his hand, from the right side of the house to the left side of the house, along by the slaughter-place and the house, around the king.
then he brought out the king's son, and put the crown on him, and gave him the covenant; and they made him king and sink-swimmed him; and they clapped their hands, and said, long live the king.
when ataliyeah heard the noise of the guard and of the people, she came to the people into yeahoh-vowelconsonant's house;
and she looked, and behold, the king stood by the pillar, as the tradition was, with the captains and the trumpets by the king; and all the people of the land rejoiced, and blew trumpets. then ataliyeah tore her clothes and cried, treason. treason.
yeahoiada the kohen mitzva'ed the captains of hundreds who were set over the army, and said to them, bring her out between the ranks. kill anyone who follows her with the sword. for the kohen said, don't let her be slain in yeahoh-vowelconsonant's house.
so they seized her; and she went by the way of the horses' entry to the king's house, and she was slain there.
yeahoiada made a covenant between yeahoh-vowelconsonant and the king and the people, that they should be yeahoh-vowelconsonant's people; also between the king and the people.
all the people of the land went to the house of possess-lord, and demolished it. they broke his slaughter-places and his images in pieces thoroughly, and killed mattan the kohen of possess-lord before the slaughter-places. the kohen appointed officers over yeahoh-vowelconsonant's house.
he took the captains over hundreds, and the karis, and the guard, and all the people of the land; and they brought down the king from yeahoh-vowelconsonant's house, and came by the way of the gate of the guard to the king's house. he sat on the throne of the kings.
so all the people of the land rejoiced, and the city was quiet. they had slain ataliyeaho with the sword at the king's house.
yeahoash was seven years old when he began to reign.
12
yeahoash began to reign in the seventh year of yehu, and he reigned forty years in yerushalem. his mother's name was zibiyeah of beer-sheba.
yeahoash did that which was right in yeahoh-vowelconsonant's eyes all his days in which yeahoiada the kohen instructed him.
however, the high places were not taken away. the people still slaughtered and burnt incense in the high places.
yeahoash said to the kohens, all the money of the dedicated things that is brought into yeahoh-vowelconsonant's house, in current money, the money of the people for whom each man is evaluated, and all the money that it comes into any man's heart to bring into yeahoh-vowelconsonant's house,
let the kohens take it to them, each man from his donor; and they shall repair the damage to the house, wherever any damage is found.
but it was so, that in the twenty-third year of king yeahoash the kohens had not repaired the damage to the house.
then king yeahoash called for yeahoiada the kohen, and for the other kohens, and said to them, why aren't you repairing the damage to the house? now therefore take no more money from your treasurers, but give it for repair of the damage to the house.
the kohens consented that they should take no more money from the people, and not repair the damage to the house.
but yeahoiada the kohen took a chest and bored a hole in its lid, and set it beside the slaughter-place, on the right side as one comes into yeahoh-vowelconsonant's house; and the kohens who kept the threshold put all the money that was brought into yeahoh-vowelconsonant's house into it.
when they saw that there was much money in the chest, the king's scribe and the high kohen came up, and they put it in bags and counted the money that was found in yeahoh-vowelconsonant's house.
they gave the money that was weighed out into the hands of those who did the work, who had the oversight of yeahoh-vowelconsonant's house; and they paid it out to the carpenters and the builders who worked on yeahoh-vowelconsonant's house,
and to the masons and the stone cutters, and for buying timber and cut stone to repair the damage to yeahoh-vowelconsonant's house, and for all that was laid out for the house to repair her.
but there were not made for yeahoh-vowelconsonant's house cups of silver, snuffers, misses, trumpets, any vessels of gold or vessels of silver, of the money that was brought into yeahoh-vowelconsonant's house;
for they gave that to those who did the work, and repaired yeahoh-vowelconsonant's house with it.
moreover they didn't demand an accounting from the men into whose hand they delivered the money to give to those who did the work; for they dealt with emunah.
the money for the blamers and the money for the missers was not brought into yeahoh-vowelconsonant's house. it was the kohens'.
then xhaceal king of syria went up and fought against gat, and took her; and xhaceal set his face to go up to yerushalem.
yeahoash king of yeahudah took all the dedicated things that yeahoshafat and yeahoram and axhaciyeaho, his fathers, kings of yeahudah, had dedicated, and his own dedicated things, and all the gold that was found in the treasures of yeahoh-vowelconsonant's house, and of the king's house, and sent it to xhaceal king of syria; and he went away from yerushalem.
now the rest of the acts of yoash, and all that he did, aren't they written in the book of the words of the days of the kings of yeahudah?
his workers arose and made a conspiracy, and struck yoash at the house of millo, on the way that goes down to silla.
for yocabad the son of shimeat, and yeahocabad the son of shomer, his workers, struck him, and he died; and they buried him with his fathers in david's city; and amaziyeah his son reigned in his place.
13
in the twenty-third year of yoash the son of axhaciyeaho, king of yeahudah, yeahoahac the son of yehu began to reign over yisreal in shomron for seventeen years.
he did that which was fracture in yeahoh-vowelconsonant's sight, and followed the misses of yeroboam the son of nebat, with which he made yisreal to miss. he didn't depart from her.
yeahoh-vowelconsonant's anger burnt against yisreal, and he delivered them into the hand of xhaceal king of syria, and into the hand of ben-hadad the son of xhaceal, continually.
yeahoahac begged yeahoh-vowelconsonant, and yeahoh-vowelconsonant listened to him; for he saw the oppression of yisreal, how the king of syria oppressed them.
(yeahoh-vowelconsonant gave yisreal a saver, so that they went out from under the hand of the syrians; and the children of yisreal lived in their tents as before.
nevertheless they didn't depart from the misses of the house of yeroboam, with which he made yisreal to miss, but walked in them; and the asherah also remained in shomron.)
for he didn't leave to yeahoahac of the people any more than fifty horsemen, and ten chariots, and ten thousand footmen; for the king of syria made them be lost and made them like the dust in threshing.
now the rest of the acts of yeahoahac, and all that he did, and his might, aren't they written in the book of the words of the days of the kings of yisreal?
yeahoahac slept with his fathers; and they buried him in shomron; and yoash his son reigned in his place.
in the thirty-seventh year of yoash king of yeahudah, yeahoash the son of yeahoahac began to reign over yisreal in shomron for sixteen years.
he did that which was fracture in yeahoh-vowelconsonant's sight. he didn't depart from all the misses of yeroboam the son of nebat, with which he made yisreal to miss; but he walked in them.
now the rest of the acts of yoash, and all that he did, and his might with which he fought against amaziyeah king of yeahudah, aren't they written in the book of the words of the days of the kings of yisreal?
yoash slept with his fathers; and yeroboam sat on his throne. yoash was buried in shomron with the kings of yisreal.
now alisha became sick with the illness of which he died; and yoash the king of yisreal came down to him, and wept over him, and said, my father, my father, the chariots of yisreal and its horsemen.
alisha said to him, take bow and arrows; and he took bow and arrows for himself.
he said to the king of yisreal, put your hand on the bow; and he put his hand on it. alisha laid his hands on the king's hands.
he said, open the window eastward; and he opened it. then alisha said, shoot. and he shot. he said, yeahoh-vowelconsonant's arrow of save, even the arrow of save in syria; for you will strike the syrians in afeq until you have consumed them.
he said, take the arrows; and he took them. he said to the king of yisreal, strike the ground; and he struck three times, and stopped.
the man of theory was angry with him, and said, you should have struck five or six times. then you would have struck syria until you had consumed her, but now you will strike syria just three times.
alisha died, and they buried him. now the bands of the moabis invaded the land at the coming in of the year.
as they were burying a man, behold, they saw a band of raiders; and they threw the man into alisha's tomb. as soon as the man touched alisha's bones, he revived, and stood up on his feet.
xhaceal king of syria oppressed yisreal all the days of yeahoahac.
but yeahoh-vowelconsonant was gracious to them, and wombed them, and favoured them because of his covenant with abraham, yizxhaq, and yaqob, and would not destroy them and he didn't cast them from his presence as yet.
xhaceal king of syria died; and ben-hadad his son reigned in his place.
yeahoash the son of yeahoahac took again out of the hand of ben-hadad the son of xhaceal the cities which he had taken out of the hand of yeahoahac his father by war. yoash struck him three times, and recovered the cities of yisreal.
14
in the second year of yoash, son of yoaxhac, king of yisreal, amaziyeaho the son of yoash king of yeahudah began to reign.
he was twenty-five years old when he began to reign; and he reigned twenty-nine years in yerushalem. his mother's name was yeahoadin of yerushalem.
he did that which was right in yeahoh-vowelconsonant's eyes, yet not like david his father. he did according to all that yoash his father had done.
however the high places were not taken away. the people still slaughtered and burnt incense in the high places.
as soon as the kingdom was established in his hand, he killed his workers who had slain the king his father,
but the children of the murderers he didn't put to death, according to that which is written in the book of the torah of mosheh, as yeahoh-vowelconsonant mitzva'ed, saying, the fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall die for his own miss.
he killed ten thousand adomis in the valley of salt, and took sela by war, and called her name yoqteal, to this day.
then amaziyeah sent messengers to yeahoash, the son of yeahoahac son of yehu, king of yisreal, saying, come, let's look one another in the face.
yeahoash the king of yisreal sent to amaziyeaho king of yeahudah, saying, the thistle that was in lebanon sent to the cedar that was in lebanon, saying, ‘give your daughter to my son as wife.' then a wild animal that was in lebanon passed by, and trampled down the thistle.
you have indeed struck adom, and your heart has lifted you up. enjoy the heavyweight of it, and stay at home; for why should you meddle to your harm, that you fall, even you, and yeahudah with you?
but amaziyeaho would not listen. so yeahoash king of yisreal went up; and he and amaziyeaho king of yeahudah looked one another in the face at beit shemesh, which belongs to yeahudah.
yeahudah was defeated by yisreal; and each man fled to his tent.
yeahoash king of yisreal took amaziyeaho king of yeahudah, the son of yeahoash the son of axhaciyeaho, at beit shemesh and came to yerushalem, then breached down the wall of yerushalem from the gate of efraim to the corner gate, four hundred cubits.
he took all the gold and silver and all the vessels that were found in yeahoh-vowelconsonant's house and in the treasures of the king's house, the hostages also, and returned to shomron.
now the rest of the acts of yeahoash which he did, and his might, and how he fought with amaziyeaho king of yeahudah, aren't they written in the book of the words of the days of the kings of yisreal?
yeahoash slept with his fathers, and was buried in shomron with the kings of yisreal; and yeroboam his son reigned in his place.
amaziyeaho the son of yoash king of yeahudah lived after the death of yeahoash son of yeahoahac, king of yisreal, fifteen years.
now the rest of the acts of amaziyeaho, aren't they written in the book of the words of the days of the kings of yeahudah?
they made a conspiracy against him in yerushalem, and he fled to lakhish; but they sent after him to lakhish and killed him there.
they brought him on horses, and he was buried at yerushalem with his fathers in david's city.
all the people of yeahudah took acariyeah, who was sixteen years old, and made him king in the place of his father amaziyeaho.
he built ailat and restored her to yeahudah. after that the king slept with his fathers.
in the fifteenth year of amaziyeaho the son of yoash king of yeahudah, yeroboam the son of yoash king of yisreal began to reign in shomron for forty-one years.
he did that which was fracture in yeahoh-vowelconsonant's sight. he didn't depart from all the misses of yeroboam the son of nebat, with which he made yisreal to miss.
he restored the border of yisreal from the entrance of xhamat to the sea of the arabah, according to yeahoh-vowelconsonant, the theory of yisreal's word, which he spoke by his worker yonah the son of amitai, the bringer, who was from gat xhefer.
for yeahoh-vowelconsonant saw the affliction of yisreal, that she was very bitter for all, slave and free; and there was no helper for yisreal.
yeahoh-vowelconsonant didn't say that he would blot out the name of yisreal from under the namespaces; but he saved them by the hand of yeroboam the son of yoash.
now the rest of the acts of yeroboam, and all that he did, and his might, how he fought, and how he recovered damasqus, and xhamat, which had belonged to yeahudah, for yisreal, aren't they written in the book of the words of the days of the kings of yisreal?
yeroboam slept with his fathers, even with the kings of yisreal; and cekariyeah his son reigned in his place.
15
in the twenty-seventh year of yeroboam king of yisreal, acariyeah son of amaziyeah king of yeahudah began to reign.
he was sixteen years old when he began to reign, and he reigned fifty-two years in yerushalem. his mother's name was yekoliyeah of yerushalem.
he did that which was right in yeahoh-vowelconsonant's eyes, according to all that his father amaziyeaho had done.
however, the high places were not taken away. the people still slaughtered and burnt incense in the high places.
yeahoh-vowelconsonant struck the king, so that he was a waspish to the day of his death, and lived in a separate house. yotam, the king's son, was over the household, judging the people of the land.
now the rest of the acts of acariyeaho, and all that he did, aren't they written in the book of the words of the days of the kings of yeahudah?
acariyeah slept with his fathers; and they buried him with his fathers in david's city; and yotam his son reigned in his place.
in the thirty-eighth year of acariyeaho king of yeahudah, cekariyeaho the son of yeroboam reigned over yisreal in shomron six months.
he did that which was fracture in yeahoh-vowelconsonant's sight, as his fathers had done. he didn't depart from the misses of yeroboam the son of nebat, with which he made yisreal to miss.
shalum the son of yabesh conspired against him, and struck him before the people and killed him, and reigned in his place.
now the rest of the acts of cekariyeah, behold, they are written in the book of the words of the days of the kings of yisreal.
this was yeahoh-vowelconsonant's word which he spoke to yehu, saying, your sons to the fourth generation shall sit on the throne of yisreal. so it was.
shalum the son of yabesh began to reign in the thirty-ninth year of uciyeah king of yeahudah, and he reigned for a month in shomron.
menaxhem the son of gadi went up from tirzah, came to shomron, struck shalum the son of yabesh in shomron, killed him, and reigned in his place.
now the rest of the acts of shalum, and his conspiracy which he made, behold, they are written in the book of the words of the days of the kings of yisreal.
then menaxhem hit tifsaxh and all who were in her and her border areas, from tirzah because they didn't open, and he hit all her pregnant women cleave.
in the thirty ninth year of acariyeah king of yeahudah, menaxhem the son of gadi began to reign over yisreal for ten years in shomron.
he did that which was fracture in yeahoh-vowelconsonant's sight. he didn't depart all his days from the misses of yeroboam the son of nebat, with which he made yisreal to miss.
pul the king of assyria came against the land, and menaxhem gave pul one thousand talents of silver, that his hand might be with him to confirm the kingdom in his hand.
menaxhem exacted the money from yisreal, even from all the heroes of valour, from each man fifty sheqels of silver, to give to the king of assyria. so the king of assyria turned back, and didn't stay there in the land.
now the rest of the acts of menaxhem, and all that he did, aren't they written in the book of the words of the days of the kings of yisreal?
menaxhem slept with his fathers, and peqaxhiyeah his son reigned in his place.
in the fiftieth year of acariyeah king of yeahudah, peqaxhiyeah the son of menaxhem began to reign over yisreal in shomron for two years.
he did that which was fracture in yeahoh-vowelconsonant's sight. he didn't depart from the misses of yeroboam the son of nebat, with which he made yisreal to miss.
peqaxh the son of remaliyeaho, his captain, conspired against him and attacked him in shomron, in the fortress of the king's house, with argob and arieh; and with him were fifty men of the gileadis. he killed him, and reigned in his place.
now the rest of the acts of peqaxhiyeah, and all that he did, behold, they are written in the book of the words of the days of the kings of yisreal.
in the fifty-second year of acariyeah king of yeahudah, peqaxh the son of remaliyeaho began to reign over yisreal in shomron for twenty years.
he did that which was fracture in yeahoh-vowelconsonant's sight. he didn't depart from the misses of yeroboam the son of nebat, with which he made yisreal to miss.
in the days of peqaxh king of yisreal, tiglat pileser king of assyria came and took iyon, hevel beit maakah, yanoaxh, qedesh, xhazor, gilead, and the galil, all the land of naftali; and he carried them captive to assyria.
hoshea the son of alah made a conspiracy against peqaxh the son of remaliyeaho, attacked him, killed him, and reigned in his place, in the twentieth year of yotam the son of uciyeah.
now the rest of the acts of peqaxh, and all that he did, behold, they are written in the book of the words of the days of the kings of yisreal.
in the second year of peqaxh the son of remaliyeaho king of yisreal, yotam the son of uciyeaho king of yeahudah began to reign.
he was twenty-five years old when he began to reign, and he reigned sixteen years in yerushalem. his mother's name was yerusha the daughter of zadoq.
he did that which was right in yeahoh-vowelconsonant's eyes. he did according to all that his father uciyeaho had done.
however the high places were not taken away. the people still slaughtered and burnt incense in the high places. he built the upper gate of yeahoh-vowelconsonant's house.
now the rest of the acts of yotam, and all that he did, aren't they written in the book of the words of the days of the kings of yeahudah?
in those days, yeahoh-vowelconsonant began to send rezin the king of syria and peqaxh the son of remaliyeaho against yeahudah.
yotam slept with his fathers, and was buried with his fathers in his father david's city; and axhac his son reigned in his place.
16
in the seventeenth year of peqaxh the son of remaliyeaho, axhac the son of yotam king of yeahudah began to reign.
axhac was twenty years old when he began to reign, and he reigned sixteen years in yerushalem. he didn't do that which was right in yeahoh-vowelconsonant his theory's eyes, like david his father.
but he walked in the way of the kings of yisreal, and even made his son to pass through the fire, according to the abominations of the nations whom yeahoh-vowelconsonant cast out from before the children of yisreal.
he slaughtered and burnt incense in the high places, on the hills, and under every green tree.
then rezin king of syria and peqaxh son of remaliyeaho king of yisreal came up to yerushalem to wage war. they besieged axhac, but could not overcome him.
at that time rezin king of syria recovered ailat to syria, and drove the yeahudeans from ailat; and the syrians came to ailat, and lived there to this day.
so axhac sent messengers to tiglat pileser king of assyria, saying, i am your worker and your son. come up and save me out of the hand of the king of syria and out of the hand of the king of yisreal, who rise up against me.
axhac took the silver and gold that was found in yeahoh-vowelconsonant's house, and in the treasures of the king's house, and sent it for a bribe to the king of assyria.
the king of assyria listened to him; and the king of assyria went up against damasqus and took her, and carried her people captive to qir, and killed rezin.
king axhac went to damasqus to meet tiglat pileser king of assyria, and saw the slaughter-place that was at damasqus; and king axhac sent to uriyeah the kohen a drawing of the slaughter-place and plans to build it.
uriyeah the kohen built a slaughter-place. according to all that king axhac had sent from damasqus, so uriyeah the kohen made it for the coming of king axhac from damasqus.
when the king had come from damasqus, the king saw the slaughter-place; and the king came near to the slaughter-place, and upped on it.
he burnt his onup and his rester, poured his pourer, and sprinkled the blood of his completers on the slaughter-place.
the bronze slaughter-place, which was before yeahoh-vowelconsonant, he brought from the front of the house, from between his slaughter-place and yeahoh-vowelconsonant's house, and put it on the north side of his slaughter-place.
king axhac mitzva'ed uriyeah the kohen, saying, on the great slaughter-place burn the morning onup, the evening rester, the king's onup and his rester, with the onup of all the people of the land, their rester, and their pourers; and sprinkle on it all the blood of the onup, and all the blood of the slaughter; but the bronze slaughter-place will be for me to enquire by.
uriyeah the kohen did so, according to all that king axhac mitzva'ed.
king axhac cut off the panels of the bases, and removed the basin from off them, and took down the sea from off the bronze oxen that were under it, and put it on a pavement of stone.
he removed the covered way for the shabbat that they had built in the house, and the king's outer entrance to yeahoh-vowelconsonant's house, because of the king of assyria.
now the rest of the acts of axhac which he did, aren't they written in the book of the words of the days of the kings of yeahudah?
axhac slept with his fathers, and was buried with his fathers in david's city; and xheceqiyeaho his son reigned in his place.
17
in the twelfth year of axhac king of yeahudah, hoshea the son of alah began to reign in shomron over yisreal for nine years.
he did that which was fracture in yeahoh-vowelconsonant's sight, yet not as the kings of yisreal who were before him.
shalmaneser king of assyria came up against him; and hoshea became his worker, and brought him rester.
the king of assyria discovered a conspiracy in hoshea; for he had sent messengers to so king of egypt, and upped no rester to the king of assyria, as he had done year by year. therefore the king of assyria seized him, and bound him in prison.
then the king of assyria came up throughout all the land, went up to shomron, and besieged her three years.
in the ninth year of hoshea the king of assyria took shomron and carried yisreal away to assyria, and placed them in xhalaxh, and on the xhabor, the river of gocan, and in the cities of the medes.
it was so because the children of yisreal had missed against yeahoh-vowelconsonant their theory, who let them up from the land of egypt from under the hand of fuhrero king of egypt, and had respected other theories,
and walked in the statutes of the nations whom yeahoh-vowelconsonant cast out from before the children of yisreal, and of the kings of yisreal, which they made.
the children of yisreal secretly did things that were not right against yeahoh-vowelconsonant their theory; and they built high places for themselves in all their cities, from the tower of the watchmen to the fortified city;
and they set up for themselves pillars and asherah poles on every high hill and under every green tree;
and there they burnt incense in all the high places, as the nations whom yeahoh-vowelconsonant carried away before them did; and they did fracture things to provoke yeahoh-vowelconsonant to anger;
and they worked for idols, of which yeahoh-vowelconsonant had said to them, you shall not do this thing.
yet yeahoh-vowelconsonant testified to yisreal and to yeahudah, by every bringer and every seer, saying, turn from your fracture ways, and keep my mitzvahs and my statutes, according to all the torah which i mitzva'ed your fathers, and which i sent to you by my workers the bringers.
notwithstanding, they would not listen, but hardened their neck like the neck of their fathers who didn't emunah in yeahoh-vowelconsonant their theory.
they rejected his statutes and his covenant that he made with their fathers, and his testimonies which he testified to them; and they followed vanity, and became vain, and followed the nations that were around them, concerning whom yeahoh-vowelconsonant had mitzva'ed them that they should not do like them.
they abandoned all the mitzvahs of yeahoh-vowelconsonant their theory, and made molten images for themselves, even two calves, and made an asherah, and sank down to all the troop of the namespaces, and worked for possess-lord.
they let their sons and their daughters pass through the fire, used divination and enchantments, and sold themselves to do that which was fracture in yeahoh-vowelconsonant's sight, to provoke him to anger.
therefore yeahoh-vowelconsonant was very angry with yisreal, and removed them out of his sight. there was none left but the branch of yeahudah only.
also yeahudah didn't keep the mitzvahs of yeahoh-vowelconsonant their theory, but walked in the statutes of yisreal which they made.
yeahoh-vowelconsonant rejected all the seed of yisreal, afflicted them, and delivered them into the hands of raiders, until he had cast them out of his sight.
for he tore yisreal from david's house; and they made yeroboam the son of nebat king; and yeroboam drove yisreal from following yeahoh-vowelconsonant, and made them miss a great miss.
the children of yisreal walked in all the misses of yeroboam which he did; they didn't depart from them
until yeahoh-vowelconsonant removed yisreal out of his sight, as he said by all his workers the bringers. so yisreal was carried away out of their own land to assyria to this day.
the king of assyria brought people from babylon, from kutah, from avva, and from xhamat and sefarvaim, and placed them in the cities of shomron instead of the children of yisreal; and they inherited shomron and lived in her cities.
so it was, at the beginning of their settling there, that they didn't respect yeahoh-vowelconsonant. therefore yeahoh-vowelconsonant sent lions amongst them, which killed some of them.
therefore they spoke to the king of assyria, saying, the nations which you have carried away and placed in the cities of shomron don't know the torah of the theory of the land. therefore he has sent lions amongst them; and behold, they kill them, because they don't know the torah of the theory of the land.
then the king of assyria mitzva'ed, saying, carry there one of the kohens whom you brought from there; and let him go and dwell there, and let him teach them the torah of the theory of the land.
so one of the kohens whom they had carried away from shomron came and lived in beit-al, and taught them how they should respect yeahoh-vowelconsonant.
however every nation made theories of their own, and put them in the houses of the high places which the shomronis had made, every nation in their cities in which they lived.
the men of babylon made sukot benot, and the men of kut made nergal, and the men of xhamat made ashima,
and the avis made nibxhac and tartaq; and the sefarvis burnt their children in the fire to adramelekh and anamelekh, the theories of sefarvaim.
so they respected yeahoh-vowelconsonant, and also made from amongst themselves kohens of the high places for themselves, who slaughtered for them in the houses of the high places.
they respected yeahoh-vowelconsonant, and also worked for their own theories, after the ways of the nations from amongst whom they had been carried away.
to this day they do what they did before. they don't respect yeahoh-vowelconsonant, and they do not follow the statutes, or the ordinances, or the torah, or the mitzvah which yeahoh-vowelconsonant mitzva'ed the children of yaqob, whom he named yisreal;
with whom yeahoh-vowelconsonant had made a covenant and mitzva'ed them, saying, you shall not respect other theories, nor sink down to them, nor work for them, nor slaughter to them;
but you shall respec yeahoh-vowelconsonant, who let you up out of the land of egypt with great energy and with an outstretched arm, and you shall sink down to him, and you shall slaughter to him.
the statutes and the ordinances, and the torah and the mitzvah which he wrote for you, you shall observe to do all days. you shall not respect other theories.
you shall not forget the covenant that i have made with you. you shall not respect other theories.
but you shall respect yeahoh-vowelconsonant your theory, and he will deliver you out of the hand of all your enemies.
however they didn't listen, but they did what they did before.
so these nations respected yeahoh-vowelconsonant, and also worked for their sculptures. their children did likewise, and so did their children's children. they do as their fathers did to this day.
18
now in the third year of hoshea son of alah king of yisreal, xheceqiyeah the son of axhac king of yeahudah began to reign.
he was twenty-five years old when he began to reign, and he reigned twenty-nine years in yerushalem. his mother's name was abi the daughter of cekariyeah.
he did that which was right in yeahoh-vowelconsonant's eyes, according to all that david his father had done.
he removed the high places, broke the pillars, and cut down the asherah. he also broke in pieces the bronze serpent that mosheh had made, because in those days the children of yisreal burnt incense to it; and he called it nexhushtan.
he trusted in yeahoh-vowelconsonant, the theory of yisreal, so that after him was no one like him amongst all the kings of yeahudah, nor amongst them that were before him.
for he joined with yeahoh-vowelconsonant. he didn't depart from following him, but kept his mitzvahs, which yeahoh-vowelconsonant mitzva'ed mosheh.
yeahoh-vowelconsonant was with him. wherever he went, he prospered. he rebelled against the king of assyria, and didn't work for him.
he struck the philistines to gaca and her borders, from the tower of the watchmen to the fortified city.
in the fourth year of king xheceqiyeaho, which was the seventh year of hoshea son of alah king of yisreal, shalmaneser king of assyria came up against shomron and besieged her.
at the end of three years they took it. in the sixth year of xheceqiyeah, which was the ninth year of hoshea king of yisreal, shomron was taken.
the king of assyria carried yisreal away to assyria, and put them in xhalaxh, and on the xhabor, the river of gocan, and in the cities of the medes,
because they didn't obey yeahoh-vowelconsonant their theory's voice, but transgressed his covenant, even all that mosheh the worker of yeahoh-vowelconsonant mitzva'ed, and would not hear it or do it.
now in the fourteenth year of king xheceqiyeah, senaxherib king of assyria came up against all the fortified cities of yeahudah and took them.
xheceqiyeah king of yeahudah sent to the king of assyria at lakhish, saying, i have offended you. withdraw from me. that which you put on me, i will bear. the king of assyria appointed to xheceqiyeah king of yeahudah three hundred talents of silver and thirty talents of gold.
xheceqiyeah gave him all the silver that was found in yeahoh-vowelconsonant's house and in the treasures of the king's house.
at that time, xheceqiyeah cut off the gold from the doors of yeahoh-vowelconsonant's temple, and from the pillars which xheceqiyeah king of yeahudah had overlaid, and gave it to the king of assyria.
the king of assyria sent tartan, rabsaris, and rab-shaqeh from lakhish to king xheceqiyeaho with a heavy army to yerushalem. they went up and came to yerushalem. when they had come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller's field.
when they had called to the king, aliaqim the son of xhilqiyeaho, who was over the household, and shebnah the scribe, and yoaxh the son of asaf the recorder came out to them.
rab-shaqeh said to them, say now to xheceqiyeaho, ‘the great king, the king of assyria, says, what confidence is this in which you trust?
you say (but they are but vain words), ‘there is counsel and strength for war.' now on whom do you trust, that you have rebelled against me?
now, behold, you trust in the staff of this bruised reed, even in egypt. if a man leans on it, it will come his hand and pierce her. so is fuhrero king of egypt to all who trust on him.
but if you tell me, ‘we trust in yeahoh-vowelconsonant our theory,' isn't that he whose high places and whose slaughter-places xheceqiyeaho has taken away, and has said to yeahudah and to yerushalem, ‘you shall sink down before this slaughter-place in yerushalem?'
now therefore, please give pledges to my mister the king of assyria, and i will give you two thousand horses if you are able on your part to set riders on them.
how then can you turn away the face of one captain of the least of my mister's workers, and put your trust on egypt for chariots and for horsemen?
have i now come up without yeahoh-vowelconsonant against this place to destroy it? yeahoh-vowelconsonant said to me, ‘go up against this land, and destroy her.''
then aliaqim the son of xhilqiyeaho, shebnah, and yoaxh, said to rab-shaqeh, please speak to your workers in the syrian language, for we understand it. don't speak with us in the yeahudeans' language, in the hearing of the people who are on the wall.
but rab-shaqeh said to them, has my mister sent me to your mister and to you, to speak these words? hasn't he sent me to the men who sit on the wall, to eat their own dung, and to drink their own urine with you?
then rab-shaqeh stood and cried with a loud voice in the yeahudeans' language, and spoke, saying, hear the word of the great king, the king of assyria.
the king says, ‘don't let xheceqiyeaho deceive you, for he will not be able to deliver you out of his hand.
don't let xheceqiyeaho make you trust in yeahoh-vowelconsonant, saying, yeahoh-vowelconsonant will surely deliver us, and this city shall not be given into the hand of the king of assyria.
don't listen to xheceqiyeaho.' for the king of assyria says, ‘make your peace with me, and come out to me; and everyone of you eat from his own vine, and everyone from his own fig tree, and everyone drink water from his own cistern;
until i come and take you away to a land like your own land, a land of grain and new wine, a land of bread and vineyards, a land of olive trees and of honey, that you may live and not die. don't listen to xheceqiyeaho when he persuades you, saying, yeahoh-vowelconsonant will deliver us.
has any of the theories of the nations ever delivered his land out of the hand of the king of assyria?
where are the theories of xhamat and of arpad? where are the theories of sefarvaim, of hena, and ivah? have they delivered shomron out of my hand?
who are they amongst all the theories of the countries, that have delivered their country out of my hand, that yeahoh-vowelconsonant should deliver yerushalem out of my hand?'
but the people stayed quiet, and answered him not a word; for the king's mitzvah was, don't answer him.
then aliaqim the son of xhilqiyeah, who was over the household, came with shebna the scribe and yoaxh the son of asaf the recorder to xheceqiyeaho with their clothes torn, and told him rab-shaqeh's words.
19
when king xheceqiyeaho heard it, he tore his clothes, covered himself with sackcloth, and went into yeahoh-vowelconsonant's house.
he sent aliaqim, who was over the household, shebna the scribe, and the elders of the kohens, covered with sackcloth, to yeshuayeaho the bringer the son of amoz.
they said to him, xheceqiyeaho says, ‘today is a day of trouble, of rebuke, and of rejection; for the children have come to the point of birth, and there is no strength to deliver them.
it may be yeahoh-vowelconsonant your theory will hear all the words of rab-shaqeh, whom the king of assyria his mister has sent to defy the living theory, and will rebuke the words which yeahoh-vowelconsonant your theory has heard. therefore lift up your prayer for the remnant that is left.'
so the workers of king xheceqiyeaho came to yeshuayeaho.
yeshuayeaho said to them, tell your mister this: ‘yeahoh-vowelconsonant says, don't be afraid of the words that you have heard, with which the workers of the king of assyria have blasphemed me.
behold, i will put a breathwind in him, and he will hear news, and will return to his own land. i will let him fall by the sword in his own land.'
so rab-shaqeh returned and found the king of assyria warring against libnah; for he had heard that he had departed from lakhish.
when he heard it said of tirhaqa king of ethiopia, behold, he has come out to fight against you, he sent messengers again to xheceqiyeaho, saying,
tell xheceqiyeaho king of yeahudah this: ‘don't let your theory in whom you trust deceive you, saying, yerushalem will not be given into the hand of the king of assyria.
behold, you have heard what the kings of assyria have done to all lands, by netting them. will you be delivered?
have the theories of the nations delivered them, which my fathers have destroyed—gocan, xharan, rezef, and the children of eden who were in telassar?
where is the king of xhamat, the king of arpad, and the king of the city of sefarvaim, of hena, and ivah?'
xheceqiyeaho received the letters from the hand of the messengers and read them. then xheceqiyeaho went up to yeahoh-vowelconsonant's house, and spread it before yeahoh-vowelconsonant.
xheceqiyeaho prayed before yeahoh-vowelconsonant, and said, yeahoh-vowelconsonant, the theory of yisreal, who are enthroned above the kherubim, you are the theory, even you alone, of all the kingdoms of the land. you have made the namespaces and the land.
incline your ear, yeahoh-vowelconsonant, and hear. open your eyes, yeahoh-vowelconsonant, and see. hear the words of senaxherib, which he has sent to defy the living theory.
truly, yeahoh-vowelconsonant, the kings of assyria have laid waste the nations and their lands,
and have cast their theories into the fire; for they were no theories, but the work of men's hands, wood and stone. therefore they have made them be lost.
now therefore, yeahoh-vowelconsonant our theory, save us, i beg you, out of his hand, that all the kingdoms of the land may know that you, yeahoh-vowelconsonant, are theory alone.
then yeshuayeaho the son of amoz sent to xheceqiyeaho, saying, yeahoh-vowelconsonant, the theory of yisreal, says ‘you have prayed to me against senaxherib king of assyria, and i have heard you.
this is the word that yeahoh-vowelconsonant has spoken concerning him: ‘the virgin daughter of zion has despised you and ridiculed you. the daughter of yerushalem has shaken her head at you.
whom have you defied and blasphemed? against whom have you exalted your voice and lifted up your eyes on high? against the dedicated one of yisreal.
by your messengers, you have defied the mister, and have said, with the multitude of my chariots, i have come up to the height of the mountains, to the innermost parts of lebanon, and i will cut down its tall cedars and its choice cypress trees; and i will come into his farthest lodging place, the forest of his fruitful field.
i have dug and drunk strange waters, and i will dry up all the rivers of egypt with the sole of my feet.
haven't you heard how i have done it long ago, and formed it of ancient times? now i have brought it to pass, that it should be yours to lay waste fortified cities into ruinous heaps.
therefore their inhabitants had short hand. they were dismayed and confounded. they were like the grass of the field and like the green herb, like the grass on the housetops and like grain blasted before it has grown up.
but i know your sitting down, your emerging, your coming in, and your raging against me.
because of your raging against me, and because your arrogance has come up into my ears, therefore i will put my hook in your nose, and my bridle in your lips, and i will let you return by the way by which you came.'
this will be the sign to you: this year, you will eat that which grows of itself, and in the second year that which springs from that; and in the third year sow and reap, and plant vineyards and eat their fruit.
the remnant that has escaped of the house of yeahudah will again take root downward, and bear fruit upward.
for out of yerushalem a remnant will go out, and out of mount zion those who shall escape. yeahoh-vowelconsonant's zeal will perform this.
therefore yeahoh-vowelconsonant says concerning the king of assyria, ‘he will not come to this city, nor shoot an arrow there. he will not come before her with shield, nor cast up a mound against her.
he will return the same way that he came, and he will not come to this city,' says yeahoh-vowelconsonant.
‘for i will defend this city to save her, for my own sake and for my worker david's sake.'
that night, yeahoh-vowelconsonant's messenger went out and struck one hundred and eighty-five thousand in the camp of the assyrians. when men arose early in the morning, behold, these were all dead bodies.
so senaxherib king of assyria departed, went home, and lived at nineveh.
as he was sinking down in the house of nisrokh his theory, adramelekh and sharezer struck him with the sword; and they escaped into the land of ararat. esar xhadon his son reigned in his place.
20
in those days xheceqiyeaho was sick and dying. yeshuayeaho the bringer the son of amoz came to him, and said to him, yeahoh-vowelconsonant says, ‘set your house in order; for you will die, and not live.'
then he turned his face to the wall, and prayed to yeahoh-vowelconsonant, saying,
remember now, yeahoh-vowelconsonant, i beg you, how i have walked before you in truth and with a perfect heart, and have done that which is good in your sight. and xheceqiyeaho wept bitterly.
before yeshuayeaho had gone out into the middle part of the city, yeahoh-vowelconsonant's word came to him, saying,
turn back, and tell xheceqiyeaho the prince of my people, ‘yeahoh-vowelconsonant, the theory of david your father, says, i have heard your prayer. i have seen your tears. behold, i will heal you. on the third day, you will go up to yeahoh-vowelconsonant's house.
i will add to your days fifteen years. i will deliver you and this city out of the hand of the king of assyria. i will defend this city for my own sake, and for my worker david's sake.'
yeshuayeaho said, take a cake of figs. they took and laid it on the boil, and he recovered.
xheceqiyeaho said to yeshuayeaho, what will be the sign that yeahoh-vowelconsonant will heal me, and that i will go up to yeahoh-vowelconsonant's house the third day?
yeshuayeaho said, this will be the sign to you from yeahoh-vowelconsonant, that yeahoh-vowelconsonant will do the thing that he has spoken: should the shadow go forward ten steps, or go back ten steps?
xheceqiyeaho answered, it is a light thing for the shadow to go forward ten steps. no, but let the shadow return backward ten steps.
yeshuayeaho the bringer cried to yeahoh-vowelconsonant; and he brought the shadow ten steps backward, by which it had gone down on the sundial of axhac.
at that time berodakh baladan the son of baladan, king of babylon, sent letters and a rester to xheceqiyeaho, for he had heard that xheceqiyeaho had been sick.
xheceqiyeaho listened to them, and showed them all the storehouse of his precious things—the silver, the gold, the spices, and the precious oil, and the house of his armour, and all that was found in his treasures. there was nothing in his house, or in all his dominion, that xheceqiyeaho didn't show them.
then yeshuayeaho the bringer came to king xheceqiyeaho, and said to him, what did these men say? from where did they come to you? xheceqiyeaho said, they have come from a far country, even from babylon.
he said, what have they seen in your house? xheceqiyeaho answered, they have seen all that is in my house. there is nothing amongst my treasures that i have not shown them.
yeshuayeaho said to xheceqiyeaho, hear yeahoh-vowelconsonant's word.
‘behold, the days come that all that is in your house, and that which your fathers have laid up in store to this day, will be carried to babylon. nothing will be left,' says yeahoh-vowelconsonant.
‘they will take away some of your sons who will issue from you, whom you will father; and they will be eunuchs in the palace of the king of babylon.'
then xheceqiyeaho said to yeshuayeaho, yeahoh-vowelconsonant's word which you have spoken is good. he said moreover, isn't it so, if peace and truth will be in my days?
now the rest of the acts of xheceqiyeaho, and all his might, and how he made the pool, and the conduit, and brought water into the city, aren't they written in the book of the words of the days of the kings of yeahudah?
xheceqiyeaho slept with his fathers, and manasheh his son reigned in his place.
21
manasheh was twelve years old when he began to reign, and he reigned fifty-five years in yerushalem. his mother's name was xhefzi-bah.
he did that which was fracture in yeahoh-vowelconsonant's sight, after the abominations of the nations whom yeahoh-vowelconsonant cast out before the children of yisreal.
for he built again the high places which xheceqiyeaho his father had let be lost; and he raised up slaughter-places for possess-lord, and made an asherah, as axhab king of yisreal did, and sank down to all the troop of the namespaces, and worked for them.
he built slaughter-places in yeahoh-vowelconsonant's house, of which yeahoh-vowelconsonant said, i will put my name in yerushalem.
he built slaughter-places for all the troop of the namespaces in the two courts of yeahoh-vowelconsonant's house.
he made his son to pass through the fire, practised sorcery, used enchantments, and dealt with those who had familiar breathwinds and with wizards. he did much fracture in yeahoh-vowelconsonant's sight, to provoke him to anger.
he set the sculpture of asherah that he had made in the house of which yeahoh-vowelconsonant said to david and to shlomo his son, in this house, and in yerushalem, which i have chosen out of all the branches of yisreal, i will put my name to world;
i will not let the feet of yisreal wander any more out of the land which i gave their fathers, if only they will observe to do according to all that i have mitzva'ed them, and according to all the torah that my worker mosheh mitzva'ed them.
but they didn't listen, and manasheh seduced them to do that which is fracture more than the nations did whom yeahoh-vowelconsonant destroyed before the children of yisreal.
yeahoh-vowelconsonant spoke by his workers the bringers, saying,
because manasheh king of yeahudah has done these abominations, and has done fracture above all that the amoris did, who were before him, and has also made yeahudah to miss with his idols;
therefore yeahoh-vowelconsonant the theory of yisreal says, ‘behold, i will bring such fracture on yerushalem and yeahudah that whoever hears of it, both his ears will tingle.
i will stretch over yerushalem the line of shomron, and the plumb line of axhab's house; and i will wipe yerushalem as a man wipes a dish, wiping her and turning her upside down.
i will cast off the remnant of my inheritance and deliver them into the hands of their enemies. they will become a prey and a plunder to all their enemies,
because they have done that which is fracture in my sight, and have provoked me to anger since the day their fathers came out of egypt, even to this day.'
moreover manasheh shed innocent blood very much, until he had filled yerushalem from one end to another; in addition to his miss with which he made yeahudah to miss, in doing that which was fracture in yeahoh-vowelconsonant's sight.
now the rest of the acts of manasheh, and all that he did, and his miss that he missed, aren't they written in the book of the words of the days of the kings of yeahudah?
manasheh slept with his fathers, and was buried in the garden of his own house, in the garden of uca; and amon his son reigned in his place.
amon was twenty-two years old when he began to reign; and he reigned two years in yerushalem. his mother's name was meshulemet the daughter of xharuz of yotbah.
he did that which was fracture in yeahoh-vowelconsonant's sight, as manasheh his father did.
he walked in all the ways that his father walked in, and worked for the idols that his father worked for, and sank down to them;
and he abandoned yeahoh-vowelconsonant, the theory of his fathers, and didn't walk in the way of yeahoh-vowelconsonant.
the workers of amon conspired against him, and put the king to death in his own house.
but the people of the land killed all those who had conspired against king amon; and the people of the land made yosiyeaho his son king in his place.
now the rest of the acts of amon which he did, aren't they written in the book of the words of the days of the kings of yeahudah?
he was buried in his tomb in the garden of uca, and yosiyeaho his son reigned in his place.
22
yosiyeaho was eight years old when he began to reign, and he reigned thirty-one years in yerushalem. his mother's name was yedidah the daughter of adaiyeah of bozqat.
he did that which was right in yeahoh-vowelconsonant's eyes, and walked in all the ways of david his father, and didn't turn away to the right hand or to the left.
in the eighteenth year of king yosiyeaho, the king sent shafan, the son of azaliyeaho the son of meshulam, the scribe, to yeahoh-vowelconsonant's house, saying,
go up to xhilqiyeaho the high kohen, that he may count the money which is brought into yeahoh-vowelconsonant's house, which the keepers of the threshold have gathered of the people.
let them give it into the hand of the workers who have the oversight of yeahoh-vowelconsonant's house; and let them give it to the workers who are in yeahoh-vowelconsonant's house, to repair the damage to the house,
to the carpenters, and to the builders, and to the masons, and for buying timber and cut stone to repair the house.
however, no accounting shall be asked of them for the money delivered into their hand, for they deal with emunah.
xhilqiyeaho the high kohen said to shafan the scribe, i have found the book of the torah in yeahoh-vowelconsonant's house. xhilqiyeah delivered the book to shafan, and he read it.
shafan the scribe came to the king, and brought the king word again, and said, your workers have emptied out the money that was found in the house, and have delivered it into the hands of the workmen who have the oversight of yeahoh-vowelconsonant's house.
shafan the scribe told the king, saying, xhilqiyeah the kohen has delivered a book to me. then shafan read it before the king.
when the king had heard the words of the book of the torah, he tore his clothes.
the king mitzva'ed xhilqiyeah the kohen, axhiqam the son of shafan, akhbor the son of mikaiyeah, shafan the scribe, and asaiyeah the king's worker, saying,
go enquire of yeahoh-vowelconsonant for me, and for the people, and for all yeahudah, concerning the words of this book that is found; for great is yeahoh-vowelconsonant's wrath that is kindled against us, because our fathers have not listened to the words of this book, to do according to all that which is written concerning us.
so xhilqiyeaho the kohen, axhiqam, akhbor, shafan, and asaiyeah went to xhuldah the bringeress, the wife of shalum the son of tiqvah, the son of xharxhas, keeper of the wardrobe (now she settled in yerushalem in the second quarter); and they talked with her.
she said to them, yeahoh-vowelconsonant the theory of yisreal says, ‘tell the man who sent you to me,
yeahoh-vowelconsonant says, ‘behold, i will bring fracture on this place and on its inhabitants, even all the words of the book which the king of yeahudah has read.
because they have forsaken me and have burnt incense to other theories, that they might provoke me to anger with all the work of their hands, therefore my wrath shall be kindled against this place, and she will not be quenched.'
but to the king of yeahudah, who sent you to enquire of yeahoh-vowelconsonant, tell him, yeahoh-vowelconsonant the theory of yisreal says, ‘concerning the words which you have heard,
because your heart was tender, and you humbled yourself before yeahoh-vowelconsonant when you heard what i spoke against this place and against its inhabitants, that they should become a desolation and a curse, and have torn your clothes and wept before me, i also have heard you,' says yeahoh-vowelconsonant.
‘therefore behold, i will gather you to your fathers, and you will be gathered to your grave in peace. your eyes will not see all the fracture which i will bring on this place.'' so they brought this message back to the king.
23
the king sent, and they gathered to him all the elders of yeahudah and of yerushalem.
the king went up to yeahoh-vowelconsonant's house, and all the men of yeahudah and all the inhabitants of yerushalem with him—with the kohens, the bringers, and all the people, both small and great; and he read in their hearing all the words of the book of the covenant which was found in yeahoh-vowelconsonant's house.
the king stood by the pillar and made a covenant before yeahoh-vowelconsonant to walk after yeahoh-vowelconsonant and to keep his mitzvahs, his testimonies, and his statutes with all his heart and all his self, to confirm the words of this covenant that were written in this book; and all the people agreed to the covenant.
the king mitzva'ed xhilqiyeaho the high kohen, and the kohens of the second order, and the keepers of the threshold, to bring out of yeahoh-vowelconsonant's temple all the vessels that were made for possess-lord, for the asherah, and for all the troop of the namespaces; and he burnt them outside of yerushalem in the fields of the qidron, and carried their ashes to beit-al.
he got rid of the idolatrous kohens whom the kings of yeahudah had ordained to burn incense in the high places in the cities of yeahudah and in the places around yerushalem; those also who burnt incense to possess-lord, to the sun, to the moon, to the planets, and to all the troop of the namespaces.
he brought out the asherah from yeahoh-vowelconsonant's house, outside of yerushalem, to the brook qidron, and burnt it at the brook qidron, and beat it to dust, and cast its dust on the graves of the common people.
he broke down the houses of the male shrine prostitutes that were in yeahoh-vowelconsonant's house, where the women wove hangings for the asherah.
he brought all the kohens out of the cities of yeahudah, and defiled the high places where the kohens had burnt incense, from geba to beer-sheba; and he broke down the high places of the gates that were at the entrance of the gate of yeahoshua the governor of the city, which were on a man's left hand at the gate of the city.
nevertheless the kohens of the high places didn't come up to yeahoh-vowelconsonant's slaughter-place in yerushalem, but they ate unleavened bread amongst their brothers.
he defiled tofet, which is in the valley of the children of hinom, that no man might make his son or his daughter to pass through the fire to molekh.
he settled the horses that the kings of yeahudah had dedicated to the sun, at the entrance of yeahoh-vowelconsonant's house, by the room of natan melekh the officer who was in the court; and he burnt the chariots of the sun with fire.
the king broke down the slaughter-places that were on the roof of the upper room of axhac, which the kings of yeahudah had made, and the slaughter-places which manasheh had made in the two courts of yeahoh-vowelconsonant's house, and beat them down from there, and cast their dust into the brook qidron.
the king defiled the high places that were before yerushalem, which were on the right hand of the mountain of corruption, which shlomo the king of yisreal had built for ashtoret the abomination of the zidonians, and for khemosh the abomination of moab, and for milkom the abomination of the children of amon.
he broke in pieces the pillars, cut down the asherah poles, and filled their places with men's bones.
moreover the slaughter-place that was at beit-al and the high place which yeroboam the son of nebat, who made yisreal to miss, had made, even that slaughter-place and the high place he broke down; and he burnt the high place and beat it to dust, and burnt the asherah.
as yosiyeaho turned himself, he spied the tombs that were there in the mountain; and he sent, and took the bones out of the tombs, and burnt them on the slaughter-place, and defiled it, according to yeahoh-vowelconsonant's word which the man of theory proclaimed, who proclaimed these things.
then he said, what monument is that which i see? the men of the city told him, it is the tomb of the man of theory who came from yeahudah and proclaimed these things that you have done against the slaughter-place of beit-al.
he said, let him be. let no one move his bones. so they let his bones alone, with the bones of the bringer who came out of shomron.
all the houses also of the high places that were in the cities of shomron, which the kings of yisreal had made to provoke yeahoh-vowelconsonant to anger, yosiyeaho took away, and did to them according to all the acts that he had done in beit-al.
he killed all the kohens of the high places that were there, on the slaughter-places, and burnt men's bones on them; and he returned to yerushalem.
the king mitzva'ed all the people, saying, do the stop-skip to yeahoh-vowelconsonant your theory, as it is written in this book of the covenant.
surely there was not done such a stop-skip from the days of the judges who judged yisreal, nor in all the days of the kings of yisreal, nor of the kings of yeahudah;
but in the eighteenth year of king yosiyeaho, this stop-skip was done to yeahoh-vowelconsonant in yerushalem.
moreover, yosiyeaho removed those who had familiar breathwinds, the wizards, and the teraphim, and the idols, and all the abominations that were seen in the land of yeahudah and in yerushalem, that he might confirm the words of the torah which were written in the book that xhilqiyeaho the kohen found in yeahoh-vowelconsonant's house.
there was no king like him before him, who turned to yeahoh-vowelconsonant with all his heart, and with all his self, and with all his might, according to all the torah of mosheh; and there was none like him who arose after him.
notwithstanding, yeahoh-vowelconsonant didn't turn from the fierceness of his great wrath, with which his anger burnt against yeahudah, because of all the provocation with which manasheh had provoked him.
yeahoh-vowelconsonant said, i will also remove yeahudah out of my sight, as i have removed yisreal; and i will cast off this city which i have chosen, even yerushalem, and the house of which i said, ‘my name shall be there.'
now the rest of the acts of yosiyeaho, and all that he did, aren't they written in the book of the words of the days of the kings of yeahudah?
in his days fuhrero nekoh king of egypt went up against the king of assyria to the river euphrates; and king yosiyeaho went against him, but fuhrero nekoh killed him at megido when he saw him.
his workers carried him dead in a chariot from megido, brought him to yerushalem, and buried him in his own tomb. the people of the land took yeahoahac the son of yosiyeaho, and sink-swimmed him, and made him king in his father's place.
yeahoahac was twenty-three years old when he began to reign; and he reigned three months in yerushalem. his mother's name was xhamutal the daughter of yeremiyeaho of libnah.
he did that which was fracture in yeahoh-vowelconsonant's sight, according to all that his fathers had done.
fuhrero nekoh put him in bonds at riblah in the land of xhamat, that he might not reign in yerushalem; and put the land to a tribute of one hundred talents of silver and a talent of gold.
fuhrero nekoh made aliaqim the son of yosiyeaho king in the place of yosiyeaho his father, and changed his name to yeahoyaqim; but he took yeahoahac away, and he came to egypt and died there.
yeahoyaqim gave the silver and the gold to fuhrero; but he taxed the land to give the money according to the mouth of fuhrero. he exacted the silver and the gold of the people of the land, from everyone according to his assessment, to give it to fuhrero nekoh.
yeahoyaqim was twenty-five years old when he began to reign, and he reigned eleven years in yerushalem. his mother's name was cebidah the daughter of pedaiyeah of rumah.
he did that which was fracture in yeahoh-vowelconsonant's sight, according to all that his fathers had done.
24
in his days nebukadnezar king of babylon came up, and yeahoyaqim became his worker three years. then he turned and rebelled against him.
yeahoh-vowelconsonant sent against him bands of the khaldeans, bands of the syrians, bands of the moabis, and bands of the children of amon, and sent them against yeahudah to destroy her, according to yeahoh-vowelconsonant's word which he spoke by his workers the bringers.
surely at the mouth of yeahoh-vowelconsonant this came on yeahudah, to remove them out of his sight for the misses of manasheh, according to all that he did,
and also for the innocent blood that he shed; for he filled yerushalem with innocent blood, and yeahoh-vowelconsonant would not pardon.
now the rest of the acts of yeahoyaqim, and all that he did, aren't they written in the book of the words of the days of the kings of yeahudah?
so yeahoyaqim slept with his fathers, and yeahoyakhin his son reigned in his place.
the king of egypt didn't come out of his land any more; for the king of babylon had taken, from the brook of egypt to the river euphrates, all that belonged to the king of egypt.
yeahoyakhin was eighteen years old when he began to reign, and he reigned in yerushalem three months. his mother's name was nexhushta the daughter of alnatan of yerushalem.
he did that which was fracture in yeahoh-vowelconsonant's sight, according to all that his father had done.
at that time the workers of nebukadnezar king of babylon came up to yerushalem, and the city was besieged.
nebukadnezar king of babylon came to the city while his workers were besieging her,
and yeahoyakhin the king of yeahudah went out to the king of babylon—he, his mother, his workers, his princes, and his officers; and the king of babylon captured him in the eighth year of his reign.
he carried out from there all the treasures of yeahoh-vowelconsonant's house and the treasures of the king's house, and cut in pieces all the vessels of gold which shlomo king of yisreal had made in yeahoh-vowelconsonant's temple, as yeahoh-vowelconsonant had said.
he carried away all yerushalem, and all the princes, and all the heroes of valour, even ten thousand captives, and all the craftsmen and the smiths. no one remained except the poorest people of the land.
he carried away yeahoyakhin to babylon, with the king's mother, the king's wives, his officers, and the chief men of the land. he carried them into captivity from yerushalem to babylon.
all the men of might, even seven thousand, and the craftsmen and the smiths one thousand, all of them strong and fit for war, even them the king of babylon brought captive to babylon.
the king of babylon made mataniyeah, yeahoyakhin's father's brother, king in his place, and changed his name to zedeqiyeaho.
zedeqiyeaho was twenty-one years old when he began to reign, and he reigned eleven years in yerushalem. his mother's name was xhamutal the daughter of yeremiyeaho of libnah.
he did that which was fracture in yeahoh-vowelconsonant's sight, according to all that yeahoyaqim had done.
for through the anger of yeahoh-vowelconsonant, this happened in yerushalem and yeahudah, until he had cast them out from his presence. then zedeqiyeaho rebelled against the king of babylon.
25
in the ninth year of his reign, in the tenth month, in the tenth day of the month, nebukadnezar king of babylon came, he and all his army, against yerushalem, and encamped against her; and they built forts against her around her.
so the city was besieged until the eleventh year of king zedeqiyeaho.
on the ninth day of the fourth month, the famine was severe in the city, so that there was no bread for the people of the land.
then a breach was made in the city, and all the men of war fled by night by the way of the gate between the two walls, which was by the king's garden (now the khaldeans were against the city around her); and the king went by the way of the arabah.
but the khaldean army chased the king, and overtook him in the plains of yerixho; and all his army was scattered from him.
then they captured the king and carried him up to the king of babylon to riblah; and they passed judgement on him.
they killed zedeqiyeaho's sons before his eyes, then put out zedeqiyeaho's eyes, bound him in fetters, and carried him to babylon.
now in the fifth month, on the seventh day of the month, which was the nineteenth year of king nebukadnezar king of babylon, nebuzaradan the captain of the guard, a worker of the king of babylon, came to yerushalem.
he burnt yeahoh-vowelconsonant's house, the king's house, and all the houses of yerushalem. he burnt every great house with fire.
all the army of the khaldeans, who were with the captain of the guard, broke down the walls around yerushalem.
nebuzaradan the captain of the guard carried away captive the rest of the people who were left in the city and those who had deserted to the king of babylon—all the rest of the multitude.
but the captain of the guard left some of the poorest of the land to work the vineyards and fields.
the khaldeans broke up the pillars of bronze that were in yeahoh-vowelconsonant's house and the bases and the bronze sea that were in yeahoh-vowelconsonant's house, and carried the bronze pieces to babylon.
they took away the pots, the shovels, the snuffers, the spoons, and all the vessels of bronze with which they ministered.
the captain of the guard took away the fire pans, the misses, that which was of gold, for gold, and that which was of silver, for silver.
the two pillars, the one sea, and the bases, which shlomo had made for yeahoh-vowelconsonant's house, the bronze of all these vessels was not weighed.
the height of the one pillar was eighteen cubits, and a capital of bronze was on it. the height of the capital was three cubits, with network and pomegranates on the capital around it, all of bronze; and the second pillar with its network was like these.
the captain of the guard took seraiyeah the chief kohen, zefaniyeaho the second kohen, and the three keepers of the threshold;
and out of the city he took an officer who was set over the men of war; and five men of those who saw the king's face, who were found in the city; and the scribe, the captain of the troop, who mustered the people of the land, and sixty men of the people of the land who were found in the city.
nebuzaradan the captain of the guard took them, and brought them to the king of babylon to riblah.
the king of babylon attacked them and put them to death at riblah in the land of xhamat. so yeahudah was carried away captive out of his land.
as for the people who were left in the land of yeahudah whom nebukadnezar king of babylon had left, even over them he made gedaliyeaho the son of axhiqam, the son of shafan, governor.
now when all the captains of the forces, they and their men, heard that the king of babylon had made gedaliyeah governor, they came to gedaliyeaho to mizpah, even yishmeal the son of netaniyeah, yoxhanan the son of qareaxh, seraiyeah the son of tanxhumet the netofati, and yaacaniyeah the son of the maakati, they and their men.
gedaliyeaho swore to them and to their men, and said to them, don't be afraid because of the workers of the khaldeans. dwell in the land and work for the king of babylon, and it will be well with you.
but in the seventh month, yishmeal the son of netaniyeah, the son of alishama, of the royal seed came, and ten men with him, and struck gedaliyeaho so that he died, with the yeahudeans and the khaldeans that were with him at mizpah.
all the people, both small and great, and the captains of the forces arose and came to egypt; for they were afraid of the khaldeans.
in the thirty-seventh year of the captivity of yeahoyakhin king of yeahudah, in the twelfth month, on the twenty-seventh day of the month, evil-merodakh king of babylon, in the year that he began to reign, released yeahoyakhin king of yeahudah out of prison,
and he spoke kindly to him and set his throne above the throne of the kings who were with him in babylon,
and changed his prison garments. yeahoyakhin ate bread before him continually all the days of his life;
and for his allowance, there was a continual allowance given him from the king, every day a portion, all the days of his life.
yeshuayeaho
1
the vision of yeshuayeaho the son of amoz, which he saw concerning yeahudah and yerushalem, in the days of uciyeaho, yotam, axhac, and xheceqiyeaho, kings of yeahudah.
hear, namespaces, and listen, land; for yeahoh-vowelconsonant has spoken: i have nourished and brought up children and they have misstepped in me.
the ox knows his owner, and the donkey his mister's crib; but yisreal doesn't know. my people don't consider.
hoy, missing nation, a people loaded with distortion, seed of fracturers, children who deal corruptly. they have forsaken yeahoh-vowelconsonant. they have despised the dedicated one of yisreal. they are estranged and backward.
why should you be beaten more, that you revolt more and more? the whole head is sick, and the whole heart faint.
from the sole of the foot even to the head there is no soundness in it, but wounds, welts, and open sores. they haven't been closed, bandaged, or soothed with oil.
your country is desolate. your cities are burnt with fire. strangers devour your land in your presence and she is desolate, as overthrown by strangers.
the daughter of zion is left like a shelter in a vineyard, like a hut in a field of melons, like a besieged city.
unless yeahoh-vowelconsonant of troops had left to us a very small remnant, we would have been as sodom. we would have been like gomorrah.
hear yeahoh-vowelconsonant's word, you rulers of sodom. listen to the torah of our theory, you people of gomorrah.
what are the multitude of your slaughters to me?, says yeahoh-vowelconsonant. i have had enough of the onups of rams and the fat of fed animals. i don't delight in the blood of bulls, or of lambs, or of male goats.
when you come to appear before me, who has required this at your hand, to trample my courts?
bring no more vain resters. incense is an abomination to me. new moons, shabbats, and convocations— i can't stand power and assemblies.
my self hates your new moons and your appointed feasts. they are a burden to me. i am weary of bearing them.
when you spread out your hands, i will hide my eyes from you. yes, when you make many prayers, i will not hear. your hands are full of blood.
wash yourselves. make yourself clean. put away the fracture of your doings from before my eyes. cease to do fracture.
learn to do well. seek justice. relieve the oppressed. defend the fatherless. plead for the widow.
come now, and let's reason together, says yeahoh-vowelconsonant: though your misses are as scarlet, they shall be as white as snow. though they are red like crimson, they shall be as wool.
if you are willing and obedient, you will eat the good of the land;
but if you refuse and rebel, you will be devoured with the sword; for yeahoh-vowelconsonant's mouth has spoken it.
how the emunahful city has become a prostitute. she was full of justice. being right lodged in her, but now there are murderers.
your silver has become dross, your wine mixed with water.
your princes are rebellious and companions of thieves. everyone loves bribes and chases after rewards. they don't defend the fatherless, neither does the cause of the widow come to them.
therefore my mister, yeahoh-vowelconsonant of troops, the mighty one of yisreal, says: hoy, i will get relief from my adversaries, and avenge myself on my enemies.
i will turn my hand on you, thoroughly purge away your dross, and will take away all your tin.
i will restore your judges as at the first, and your counsellors as at the beginning. afterward you shall be called ‘the city of being right, an emunahful town.'
zion shall be redeemed with justice, and her converts with being right.
but the destruction of missteppers and missers shall be together, and those who forsake yeahoh-vowelconsonant shall be consumed.
for they shall be ashamed of the oaks which you have desired, and you shall be confounded for the gardens that you have chosen.
for you shall be as an oak whose leaf fades, and as a garden that has no water.
the strong will be like tinder, and his work like a spark. they will both burn together, and no one will quench them.
2
this is what yeshuayeaho the son of amoz saw concerning yeahudah and yerushalem.
it will be in the latter days, that the mountain of yeahoh-vowelconsonant's house shall be established on the top of the mountains, and shall be raised above the hills; and all nations shall flow to it.
many peoples shall go and say, come, let's go up to the mountain of yeahoh-vowelconsonant, to the house of the theory of yaqob; and he will teach us of his ways, and we will walk in his paths. for the torah shall go out of zion, and yeahoh-vowelconsonant's word from yerushalem.
he will judge between the nations, and will decide concerning many peoples. they shall beat their swords into ploughshares, and their spears into pruning hooks. nation shall not lift up sword against nation, neither shall they learn war any more.
house of yaqob, come, and let's walk in the light of yeahoh-vowelconsonant.
for you have forsaken your people, the house of yaqob, because they are filled from the east, with those who practise divination like the philistines, and they clasp hands with the children of foreigners.
their land is full of silver and gold, neither is there any end of their treasures. their land also is full of horses, neither is there any end of their chariots.
their land also is full of idols. they sank down to the work of their own hands, that which their own fingers have made.
man is brought low, and mankind is humbled; therefore don't forgive them.
come into the rock, and hide in the dust, from before the terror of yeahoh-vowelconsonant, and from the heavyweight of his majesty.
the lofty looks of man will be brought low, the arrogance of men will be bowed down, and yeahoh-vowelconsonant alone will be exalted in that day.
for there will be a day of yeahoh-vowelconsonant of troops for all that is proud and arrogant, and for all that is lifted up, and it shall be brought low—
for all the cedars of lebanon, that are high and lifted up, for all the oaks of bashan,
for all the high mountains, for all the hills that are lifted up,
for every lofty tower, for every fortified wall,
for all the ships of tarshish, and for all pleasant imagery.
the loftiness of man shall be bowed down, and the arrogance of men shall be brought low; and yeahoh-vowelconsonant alone shall be exalted in that day.
the idols shall utterly pass away.
men shall come to the caves of the rocks, and into the holes of the land, from before the terror of yeahoh-vowelconsonant, and from the heavyweight of his majesty, when he arises to shake the land mightily.
in that day, men shall cast away their idols of silver and their idols of gold, which have been made for themselves to sink down to, to the moles and to the bats,
to come to the caverns of the rocks, and into the clefts of the ragged rocks, from before the terror of yeahoh-vowelconsonant, and from the heavyweight of his majesty, when he arises to shake the land mightily.
stop trusting in man, whose breath is in his nostrils; for of what account is he?
3
for, behold, my mister, yeahoh-vowelconsonant of troops, takes away from yerushalem and from yeahudah supply and support, the whole supply of bread, and the whole supply of water;
the hero, the man of war, the judge, the bringer, the diviner, the elder,
the captain of fifty, the honourable man, the counsellor, the skilled craftsman, and the clever enchanter.
i will give boys to be their princes, and children shall rule over them.
the people will be oppressed, everyone by another, and everyone by his neighbour. the child will behave himself proudly against the old man, and the wicked against the honourable.
indeed a man shall take hold of his brother in the house of his father, saying, you have clothing, you be our ruler, and let this ruin be under your hand.
in that day he will cry out, saying, i will not be a healer; for in my house is neither bread nor clothing. you shall not make me ruler of the people.
for yerushalem is ruined, and yeahudah is fallen; because their tongue and their doings are against yeahoh-vowelconsonant, to provoke the eyes of his heavyweight.
the look of their faces testify against them. they parade their miss like sodom. they don't hide it. woe to their self. for they have brought disaster upon themselves.
tell the right that it will be well with them, for they will eat the fruit of their deeds.
woe to the big-shot. disaster is upon them, for the deeds of their hands will be paid back to them.
as for my people, children are their oppressors, and women rule over them. my people, those who make you step let you err, and destroy the way of your paths.
yeahoh-vowelconsonant stands up to contend, and stands to judge the peoples.
yeahoh-vowelconsonant will come into judgement with the elders of his people and their princes: it is you who have eaten up the vineyard. the plunder of the poor is in your houses.
what do you mean that you crush my people, and grind the face of the poor? says my mister, yeahoh-vowelconsonant of troops.
moreover yeahoh-vowelconsonant said, because the daughters of zion are arrogant, and walk with outstretched necks and flirting eyes, walking daintily as they go, jingling ornaments on their feet;
therefore my mister brings sores on the crown of the head of the women of zion, and yeahoh-vowelconsonant will make their scalps bald.
in that day my mister will take away the beauty of their anklets, the headbands, the crescent necklaces,
the earrings, the bracelets, the veils,
the headdresses, the ankle chains, the sashes, the perfume containers, the charms,
the signet rings, the nose rings,
the fine robes, the capes, the cloaks, the purses,
the hand mirrors, the fine linen garments, the tiaras, and the shawls.
it will be that instead of sweet spices, there shall be rottenness; instead of a belt, a rope; instead of well set hair, baldness; instead of a robe, a wearing of sackcloth; and branding instead of beauty.
your men shall fall by the sword, and your heroes in the war.
her gates shall lament and mourn. she shall be desolate and sit on the ground.
4
seven women shall take hold of one man in that day, saying, we will eat our own bread, and wear our own clothing. just let us be called by your name. take away our reproach.
in that day, yeahoh-vowelconsonant's branch will be beautiful and heavyweighty, and the fruit of the land will be the beauty and heavyweight of the survivors of yisreal.
it will be that he who is left in zion and he who remains in yerushalem shall be called dedicated, even everyone who is written amongst the living in yerushalem,
when my mister shall have washed away the filth of the daughters of zion, and shall have purged the blood of yerushalem from within her, by the breathwind of justice and by the breathwind of burning.
yeahoh-vowelconsonant will create over the whole habitation of mount zion and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night, for over all the heavyweight will be a canopy.
there will be a pavilion for a shade in the daytime from the heat, and for a refuge and for a shelter from storm and from rain.
5
let me sing for my well beloved a song of my beloved about his vineyard. my beloved had a vineyard on a very fruitful hill.
he dug it up, gathered out its stones, planted it with the choicest vine, built a tower in the middle of it, and also cut out a wine press in it. he looked for it to yield grapes, but it yielded wild grapes.
now, inhabitants of yerushalem and men of yeahudah, please judge between me and my vineyard.
what could have been done more to my vineyard, that i have not done in it? why, when i looked for it to yield grapes, did it yield wild grapes?
now i will tell you what i will do to my vineyard. i will take away its hedge, and it will be eaten up. i will breach down its wall, and it will be trampled down.
i will lay it a wasteland. it won't be pruned or hoed, but it will grow briers and thorns. i will also mitzvah the clouds that they rain no rain on it.
for the vineyard of yeahoh-vowelconsonant of troops is the house of yisreal, and the men of yeahudah his pleasant plant. he looked for justice, but behold, oppression, for being right, but behold, a cry of distress.
hoy, those who join house to house, who lay field to field, until there is no room, and you are made to settle alone in the middle of the land.
in my ears, yeahoh-vowelconsonant of troops says: surely many houses will be desolate, even great and beautiful, unoccupied.
for ten acres of vineyard shall yield one bath, and a homer of seed shall yield an efah.
hoy, those who rise up early in the morning, that they may chase strong drink, who stay late into the night, until wine inflames them.
the violin, lyre, tambourine, and flute, with wine, are at their feasts; but they don't respect the work of yeahoh-vowelconsonant, neither have they considered the operation of his hands.
therefore my people roll into captivity for lack of knowledge. their honourable men are famished, and their multitudes are parched with thirst.
therefore sheol has enlarged her self, and opened her mouth without measure; and their heavyweight, their multitude, their pomp, and he who rejoices amongst them, descend into her.
so man is brought low, mankind is humbled, and the eyes of the arrogant ones are humbled;
but yeahoh-vowelconsonant of troops is exalted in justice, and theory the dedicated one is dedicated in being right.
then the lambs will graze as in their pasture, and strangers will eat the ruins of the rich.
hoy, those who draw distortion with cords of falsehood, and wickedness as with cart rope,
who say, let him make haste, let him hasten his work, that we may see it; let the counsel of the dedicated one of yisreal draw near and come, that we may know it.
hoy, those who call fracture good, and good fracture; who put darkness for light, and light for darkness; who put bitter for sweet, and sweet for bitter.
hoy, those who are wise in their own eyes, and prudent in their own sight.
hoy, the heroes in wine drink-drinking, and champions at mixing strong drink;
who acquit the guilty for a bribe, but deny justice for the innocent.
therefore as the tongue of fire devours the stubble, and as the dry grass sinks down in the flame, so their root shall be as rottenness, and their blossom shall go up as dust, because they have rejected the torah of yeahoh-vowelconsonant of troops, and despised the word of the dedicated one of yisreal.
therefore yeahoh-vowelconsonant's anger burns against his people, and he has stretched out his hand against them and has struck them. the mountains tremble, and their dead bodies are as refuse in the middle of the streets. for all this, his anger is not turned away, but his hand is still stretched out.
he will lift up a banner to the nations from far away, and he will whistle for them from the end of the land. behold, they will come speedily and swiftly.
no one shall be weary nor stumble amongst them; no one shall slumber nor sleep, neither shall the belt of their waist be untied, nor the strap of their sandals be broken,
whose arrows are sharp, and all their bows bent. their horses' hoofs will be like flint, and their wheels like a whirlwind.
their roaring will be like a lioness. they will roar like young lions. yes, they shall roar, and seize their prey and carry it off, and there will be no one to deliver.
they will roar against them in that day like the roaring of the sea. if one looks to the land, behold, darkness and distress. the light is darkened in her clouds.
6
in the year that king uciyeaho died, i saw my mister sitting on a throne, high and lifted up; and his train filled the temple.
above him stood the seraphim. each one had six wings. with two he covered his face. with two he covered his feet. with two he flew.
one called to another, and said, dedicated, dedicated, dedicated, is yeahoh-vowelconsonant of troops. the whole land is full of his heavyweight.
the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke.
then i said, woe is me. for i am undone, because i am a man of unclean lips and i live amongst a people of unclean lips, for my eyes have seen the king, yeahoh-vowelconsonant of troops.
then one of the seraphim flew to me, having a live coal in his hand, which he had taken with the tongs from off the slaughter-place.
he touched my mouth with it, and said, behold, this has touched your lips; and your distortion is taken away, and your miss forgiven.
i heard my mister's voice, saying, whom shall i send, and who will go for us? then i said, here i am. send me.
he said, go, and tell this people, ‘you hear indeed, but don't understand. you see indeed, but don't perceive.'
make the heart of this people fat. make their ears heavy, and shut their eyes; lest they see with their eyes, hear with their ears, understand with their heart, and turn again, and be healed.
then i said, my mister, how long? he answered, until cities are waste without inhabitant, houses without man, the land becomes utterly waste,
and yeahoh-vowelconsonant has removed men far away, and the forsaken places are many within the land.
if there is a tenth left in her, that also will in turn be consumed, as a terebinth, and as an oak whose stump remains when they are cut down, so the dedicated seed is her stump.
7
in the days of axhac the son of yotam, the son of uciyeaho, king of yeahudah, rezin the king of syria and peqaxh the son of remaliyeaho, king of yisreal, went up to yerushalem to war against her, but could not prevail against her.
david's house was told, syria is allied with efraim. his heart trembled, and the heart of his people, as the trees of the forest tremble with the wind.
then yeahoh-vowelconsonant said to yeshuayeaho, go out now to meet axhac, you, and shear-yashub your son, at the end of the conduit of the upper pool, on the highway of the fuller's field.
tell him, ‘be careful, and keep calm. don't be afraid, neither let your heart be faint because of these two tails of smoking torches, for the fierce anger of rezin and syria, and of the son of remaliyeaho.
because syria, efraim, and the son of remaliyeaho, have plotted fracture against you, saying,
let's go up against yeahudah, and tear her apart, and let's divide her amongst ourselves, and set up a king within her, even the son of tabeal.
this is what my mister yeahoh-vowelconsonant says: it shall not stand, neither shall it be.
for the head of syria is damasqus, and the head of damasqus is rezin. within sixty-five years efraim shall be broken in pieces, so that it shall not be a people.
the head of efraim is shomron, and the head of shomron is remaliyeaho's son. if you will not emunah, surely you shall not be established.'
yeahoh-vowelconsonant spoke again to axhac, saying,
ask a sign of yeahoh-vowelconsonant your theory; ask it either in the depth, or in the height above.
but axhac said, i won't ask. i won't tempt yeahoh-vowelconsonant.
he said, listen now, house of david. is it not enough for you to try the patience of men, that you will try the patience of my theory also?
therefore my mister himself will give you a sign. behold, the virgin will conceive, and bear a son, and shall call his name imanu-al.
he shall eat butter and honey when he knows to refuse the fracture and choose the good.
for before the child knows to refuse the fracture and choose the good, the land whose two kings you abhor shall be forsaken.
yeahoh-vowelconsonant will bring on you, on your people, and on your father's house days that have not come, from the day that efraim departed from yeahudah, even the king of assyria.
it will be in that day that yeahoh-vowelconsonant will whistle for the fly that is in the uttermost part of the rivers of egypt, and for the bee that is in the land of assyria.
they shall come, and shall all rest in the desolate valleys, in the clefts of the rocks, on all thorn hedges, and on all pastures.
in that day my mister will shave with a razor that is hired in the parts beyond the river, even with the king of assyria, the head and the hair of the feet; and it shall also consume the beard.
it will be in that day that a man shall keep alive a young cow, and two sheep.
it will be, that because of the abundance of milk which they shall give he shall eat butter, for everyone will eat butter and honey that is left within the land.
it will be in that day that every place where there were a thousand vines worth a thousand silver sheqels, will be for briers and thorns.
people will go there with arrows and with bow, because all the land will be briers and thorns.
all the hills that were cultivated with the hoe, you shall not come there for respect of briers and thorns; but it shall be for the sending out of oxen, and for sheep to tread on.
8
yeahoh-vowelconsonant said to me, take a large tablet, and write on it with a man's pen, ‘for maher shalal xhash bac';
and i will take for myself emunahful witnesses to testify: uriyeah the kohen, and cekariyeaho the son of yeberekiyeaho.
i went to the bringeress, and she conceived, and bore a son. then yeahoh-vowelconsonant said to me, call his name ‘maher shalal xhash bac.'
for before the child knows how to say, ‘my father' and ‘my mother,' the riches of damasqus and the plunder of shomron will be carried away by the king of assyria.
yeahoh-vowelconsonant spoke to me yet again, saying,
because this people has refused the waters of shiloaxh that go softly, and rejoice in rezin and remaliyeaho's son;
now therefore, behold, my mister brings upon them the enormous flood waters of the river: the king of assyria and all his heavyweight. it will come up over all its channels, and go over all its banks.
it will sweep onward into yeahudah. it will overflow and pass through. it will reach even to the neck. the stretching out of its wings will fill the width of your land, o imanu-al.
be fractured, you peoples, and be broken in pieces. listen, all you from far countries: dress for battle, and be shattered. dress for battle, and be shattered.
take counsel together, and it will be brought to nothing; speak the word, and it will not stand, for theory is with us.
for yeahoh-vowelconsonant spoke this to me with a strong hand, and instructed me not to walk in the way of this people, saying,
don't call a conspiracy all that this people call a conspiracy. don't respect their threats or be terrorised.
yeahoh-vowelconsonant of troops is who you must respect as dedicated. he is the one you must respect. he is the one you must dread.
he will be a dedicated, but for both houses of yisreal, he will be a stumbling stone and a rock that makes them fall. for the people of yerushalem, he will be a trap and a snare.
many will stumble over it, fall, be broken, be snared, and be captured.
wrap up the covenant. seal the torah amongst my learners.
i will wait for yeahoh-vowelconsonant, who hides his face from the house of yaqob, and i will look for him.
behold, i and the children whom yeahoh-vowelconsonant has given me are for signs and for wonders in yisreal from yeahoh-vowelconsonant of troops, who dwells in mount zion.
when they tell you, consult with those who have familiar breathwinds and with the wizards, who chirp and who mutter, shouldn't a people consult with their theory? should they consult the dead on behalf of the living?
turn to the torah and to the covenant. if they don't speak according to this word, surely there is no morning for them.
they will pass through her, very distressed and hungry. it will be that when they are hungry, they will worry, and curse their king and their theory. they will turn their faces upward,
then look to the land and see distress, darkness, and the gloom of anguish. they will be driven into thick darkness.
9
but there shall be no more gloom for her who was in anguish. in the former time, he brought into contempt the land of cebulun and the land of naftali; but in the latter time he has made it heavyweighty, by the way of the sea, beyond the yordan, the galil of the nations.
the people who walked in darkness have seen a great light. the light has shined on those who lived in the land of the shadow of death.
you have let the nation become many. you have increased their joy. they rejoice before you according to the joy in harvest, as men rejoice when they divide the plunder.
for the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, you have broken as in the day of midian.
for all the armour of the armed man in the noisy battle, and the garments rolled in blood, will be for burning, fuel for the fire.
for a child is born to us. a son is given to us; and the government will be on his shoulders. his name will be called wonderful counsellor, hero theory, until father, prince of peace.
of the increase of his government and of peace there shall be no end, on david's throne, and on his kingdom, to establish her, and to uphold her with justice and with being right from that time on, and until world. the zeal of yeahoh-vowelconsonant of troops will perform this.
my mister sent a word into yaqob, and it falls on yisreal.
all the people will know, including efraim and the inhabitants of shomron, who say in pride and in arrogance of heart,
the bricks have fallen, but we will build with cut stone. the sycamore fig trees have been cut down, but we will put cedars in their place.
therefore yeahoh-vowelconsonant will set up on high against him the adversaries of rezin, and will stir up his enemies,
the syrians in front, and the philistines behind; and they will devour yisreal with open mouth. for all this, his anger is not turned away, but his hand is stretched out still.
yet the people have not turned to him who struck them, neither have they sought yeahoh-vowelconsonant of troops.
therefore yeahoh-vowelconsonant will cut off from yisreal head and tail, palm branch and reed, in one day.
the elder and the honourable man is the head, and the bringer who teaches lies is the tail.
for those who make this people step make them astray; and those who are led by them are destroyed.
therefore my mister will not rejoice over their young men, neither will he womb their fatherless and widows; for everyone is void and a fracturedoer, and every mouth speaks folly. for all this his anger is not turned away, but his hand is stretched out still.
for big-shotness burns like a fire. it devours the briers and thorns; yes, it kindles in the thickets of the forest, and they roll upward in a column of smoke.
through yeahoh-vowelconsonant of troops' wrath, the land is burnt up; and the people are the fuel for the fire. no one spares his brother.
one will devour on the right hand, and be hungry; and he will eat on the left hand, and they will not be satisfied. everyone will eat the flesh of his own arm:
manasheh eating efraim and efraim eating manasheh, and they together will be against yeahudah. for all this his anger is not turned away, but his hand is stretched out still.
10
hoy, those who decree power decrees, and to the writers who write toil
to deprive the needy of justice, and to rob the poor amongst my people of their rights, that widows may be their plunder, and that they may make the fatherless their prey.
what will you do in the day of visitation, and in the catastrophe which will come from afar? to whom will you flee for help? where will you leave your wealth?
they will only bow down under the prisoners, and will fall under the slain. for all this his anger is not turned away, but his hand is stretched out still.
hoy, assyrian, the rod of my anger, the staff in whose hand is my indignation.
i will send him against a void nation, and against the people who anger me i will give him a mitzvah to take the plunder and to take the prey, and to tread them down like the mire of the streets.
however, he doesn't mean so, neither does his heart think so; but it is in his heart to destroy, and to cut off not a few nations.
for he says, aren't all of my princes kings?
isn't kalno like karkhemish? isn't xhamat like arpad? isn't shomron like damasqus?
as my hand has found the kingdoms of the idols, whose engraved sculptures those of yerushalem and of shomron,
shall i not, as i have done to shomron and her idols, so do to yerushalem and her idols?
therefore it will be that when my mister has performed his whole work on mount zion and on yerushalem, i will punish the fruit of the wilful proud heart of the king of assyria, and the insolence of his arrogant looks.
for he has said, by the strength of my hand i have done it, and by my wisdom, for i have understanding. i have removed the boundaries of the peoples, and have robbed their treasures. like a valiant man i have brought down their rulers.
my hand has found the riches of the peoples like a nest, and like one gathers eggs that are abandoned, i have gathered all the land. there was no one who moved their wing, or that opened their mouth, or chirped.
should an axe brag against him who chops with it? should a saw exalt itself above him who saws with it? as if a rod should lift those who lift it up, or as if a staff should lift up someone who is not wood.
therefore my mister, yeahoh-vowelconsonant of troops, will send amongst his fat ones leanness; and under his heavyweight a burning will be kindled like the burning of fire.
the light of yisreal will be for a fire, and his dedicated one for a flame; and it will burn and devour his thorns and his briers in one day.
he will consume the heavyweight of his forest and of his fruitful field, both self and body. it will be as when a standard bearer faints.
the remnant of the trees of his forest shall be few, so that a child could write their number.
it will be in that day that the remnant of yisreal, and those who have escaped from the house of yaqob will no more again lean on him who struck them, but shall lean on yeahoh-vowelconsonant, the dedicated one of yisreal, in truth.
a remnant will return, even the remnant of yaqob, to the hero theory.
for though your people, yisreal, are like the sand of the sea, only a remnant of them will return. a destruction is determined, overflowing with being right.
for my mister, yeahoh-vowelconsonant of troops, will make a full end, and that determined, throughout all the land.
therefore my mister, yeahoh-vowelconsonant of troops, says, my people who dwell in zion, don't be afraid of the assyrian, though he strike you with the rod, and lift up his staff against you, as egypt did.
for yet a very little while, and the indignation against you will be accomplished, and my anger will be directed to his destruction.
yeahoh-vowelconsonant of troops will stir up a scourge against him, as in the slaughter of midian at the rock of oreb. his rod will be over the sea, and he will lift it up like he did against egypt.
it will be in that day that his burden will depart from off your shoulder, and his yoke from off your neck, and the yoke shall be destroyed because of the sink-swimming oil.
he has come to aiat. he has passed through migron. at mikhmash he stores his baggage.
they have gone over the pass. they have taken up their lodging at geba. ramah trembles. gibeah of shaul has fled.
cry aloud with your voice, daughter of gallim. listen, laishah. you poor anatot.
madmenah is a fugitive. the inhabitants of gebim flee for safety.
this very day he will halt at nob. he shakes his hand at the mountain of the daughter of zion, the hill of yerushalem.
behold, my mister, yeahoh-vowelconsonant of troops, will lop the boughs with terror. the tall will be cut down, and the lofty will be brought low.
he will cut down the thickets of the forest with iron, and lebanon will fall by the mighty one.
11
a shoot will come out of the stock of yesse, and a branch out of his roots will bear fruit.
yeahoh-vowelconsonant's breathwind will rest on him: the breathwind of wisdom and understanding, the breathwind of counsel and might, the breathwind of knowledge and of the respect of yeahoh-vowelconsonant.
his delight will be in the respect of yeahoh-vowelconsonant. he will not judge by the sight of his eyes, neither decide by the hearing of his ears;
but he will judge the poor with being right, and decide with equity for the humble of the land. he will strike the land with the rod of his mouth; and with the breath of his lips he will kill the big-shot.
being right will be the belt around his waist, and emunah the belt around his waist.
the wolf will live with the lamb, and the leopard will lie down with the young goat, the calf, the young lion, and the fattened calf together; and a little child will drive them.
the cow and the bear will graze. their young ones will lie down together. the lion will eat straw like the ox.
the nursing child will play near a cobra's hole, and the weaned child will put his hand on the viper's den.
they will not fracture nor destroy in all my dedicated mountain; for the land will be full of the knowledge of yeahoh-vowelconsonant, as the waters cover the sea.
it will be in that day that the nations will seek the root of yesse, who stands as a banner of the peoples; and his resting place will be heavyweighty.
it will be in that day that my mister will set his hand again the second time to recover the remnant that is left of his people from assyria, from egypt, from pathros, from kush, from elam, from shinar, from xhamat, and from the islands of the sea.
he will set up a banner for the nations, and will assemble the outcasts of yisreal, and gather together the dispersed of yeahudah from the four corners of the land.
the envy also of efraim will depart, and those who persecute yeahudah will be cut off. efraim won't envy yeahudah, and yeahudah won't persecute efraim.
they will fly down on the shoulders of the philistines on the west. together they will plunder the children of the east. they will extend their hand over adom and moab, and the children of amon will obey them.
yeahoh-vowelconsonant will utterly destroy the tongue of the egyptian sea; and with his scorching wind he will wave his hand over the river, and will split it into seven streams, and let men march over in sandals.
there will be a highway for the remnant that is left of his people from assyria, like there was for yisreal in the day that he came up out of the land of egypt.
12
in that day you will say, i will give thanks to you, yeahoh-vowelconsonant; for though you were angry with me, your anger has turned away and you comfort me.
behold, theory is my saving. i will trust, and will not be afraid; for yeahoh-vowelconsonant, yeahoh-vowelconsonant, is my strength and song; and he has become my saving.
therefore with joy you will draw water out of the wells of saving.
in that day you will say, give thanks to yeahoh-vowelconsonant. call on his name. let his doings be known amongst the peoples. proclaim that his name is exalted.
sing to yeahoh-vowelconsonant, for he has done excellent things. let this be known in all the land.
cry aloud and shout, you settler of zion, for the dedicated one of yisreal is great amongst you.
13
the burden of babylon, which yeshuayeaho the son of amoz saw.
set up a banner on the bare mountain. lift up your voice to them. wave your hand, that they may come to the gates of the nobles.
i have mitzva'ed my dedicated ones; yes, i have called my heroes for my anger, even my proudly exulting ones.
the noise of a multitude is in the mountains, as of a great people; the noise of an uproar of the kingdoms of the nations gathered together. yeahoh-vowelconsonant of troops is mustering the troop for the battle.
they come from a far country, from the uttermost part of the namespaces, even yeahoh-vowelconsonant, and the weapons of his indignation, to destroy the whole land.
wail, for yeahoh-vowelconsonant's day is at hand. it will come as destruction from the breast-field.
therefore all hands will be feeble, and everyone's heart will melt.
they will be dismayed. pangs and sorrows will seize them. they will be in pain like a woman in labour. they will look in amazement one at another. their faces will be faces of flame.
behold, the day of yeahoh-vowelconsonant comes, cruel, with wrath and fierce anger; to make the land a desolation, and to destroy her missers out of her.
for the stars of the namespaces and its constellations will not give their light. the sun will be darkened in its going out, and the moon will not let its light shine.
i will punish the world for their fracture, and the big-shots for their distortion. i will let the arrogance of the proud settle, and will humble the arrogance of the terrible.
i will make people more rare than fine gold, even a person than the pure gold of ofir.
therefore i will make the namespaces tremble, and the land will be shaken out of her place in yeahoh-vowelconsonant of troops' wrath, and in the day of his fierce anger.
it will be that like a hunted gazelle and like sheep that no one gathers, they will each turn to their own people, and will each flee to their own land.
everyone who is found will be thrust through. everyone who is captured will fall by the sword.
their infants also will be dashed in pieces before their eyes. their houses will be ransacked, and their wives raped.
behold, i will stir up the medes against them, who will not value silver, and as for gold, they will not delight in it.
their bows will dash the young men in pieces; and they shall have no pity on the fruit of the womb. their eyes will not spare children.
babylon, the heavyweight of kingdoms, the beauty of the khaldeans' pride, will be like when theory overthrew sodom and gomorrah.
she will never be inhabited, neither will she be lived in from generation to generation. the arabian will not pitch a tent there, neither will shepherds make their flocks lie down there.
but wild animals of the desert will lie there, and their houses will be full of jackals. ostriches will dwell there, and wild goats will frolic there.
hyenas will cry in their fortresses, and jackals in the pleasant palaces. her time is near to come, and her days will not be prolonged.
14
for yeahoh-vowelconsonant will womb yaqob, and will yet choose yisreal, and set them in their own land. the foreigner will join himself with them, and they will unite with the house of yaqob.
the peoples will take them, and bring them to their place. the house of yisreal will inherit them in yeahoh-vowelconsonant's earth for workers and for handmaids. they will take as captives those whose captives they were; and they shall rule over their oppressors.
it will be in the day that yeahoh-vowelconsonant will give you rest from your sorrow, from your trouble, and from the hard work in which you were made to work,
that you will take up this parable against the king of babylon, and say, how the oppressor has settled. the golden city has settled.
yeahoh-vowelconsonant has broken the staff of the big-shots, the sceptre of the rulers,
who struck the peoples in wrath with a continual stroke, who ruled the nations in anger, with a persecution that no one restrained.
the whole land is at rest, and is quiet. they break out in song.
yes, the cypress trees rejoice with you, with the cedars of lebanon, saying, since you are humbled, no lumberjack has come up against us.
sheol from beneath has moved for you to meet you at your coming. it stirs up the departed breathwinds for you, even all the rulers of the land. it has raised up from their thrones all the kings of the nations.
they all will answer and ask you, have you also become as weak as we are? have you become like us?
your pomp is brought down to sheol, with the sound of your stringed instruments. maggots are spread out under you, and worms cover you.
how you have fallen from the namespaces, shining one, son of the dawn. how you are cut down to the ground, who laid the nations low.
you said in your heart, i will ascend into the namespaces. i will exalt my throne above the stars of theory. i will sit on the mountain of community, in the far north.
i will ascend above the heights of the clouds. i will make myself like the most high.
yet you shall be brought down to sheol, to the depths of the pit.
those who see you will stare at you. they will ponder you, saying, is this the man who made the land to tremble, who shook kingdoms,
who made the world like a desert, and overthrew its cities, who didn't release his prisoners to their home?
all the kings of the nations sleep in heavyweight, everyone in his own house.
but you are cast away from your tomb like an abominable branch, clothed with the slain who are thrust through with the sword, who go down to the stones of the pit; like a dead body trodden under foot.
you will not join them in burial, because you have destroyed your land. you have killed your people. the seed of fracturers will not be named to world.
prepare for slaughter of his children because of the distortion of their fathers, that they not rise up and inherit the land, and fill the surface of the world with cities.
i will rise up against them, says yeahoh-vowelconsonant of troops, and cut off from babylon name and remnant, and son and son's son, says yeahoh-vowelconsonant.
i will also make it an inheritance for the porcupine, and pools of water. i will sweep it with the broom of destruction, says yeahoh-vowelconsonant of troops.
yeahoh-vowelconsonant of troops has sworn, saying, surely, as i have thought, so shall she be; and as i have purposed, so shall she stand:
that i will break the assyrian in my land, and tread him under foot on my mountains. then his yoke will leave them, and his burden leave their shoulders.
this is the plan that is determined for the whole land. this is the hand that is stretched out over all the nations.
for yeahoh-vowelconsonant of troops has planned, and who can stop it? his hand is stretched out, and who can turn it back?
this burden was in the year that king axhac died.
don't rejoice, o philistia, all of you, because the rod that struck you is broken; for out of the serpent's root an adder will emerge, and his fruit will be a fiery flying serpent.
the firstborn of the poor will eat, and the needy will lie down in safety; and i will kill your root with famine, and your remnant will be killed.
howl, gate. cry, city. you are melted away, philistia, all of you; for smoke comes out of the north, and there is no straggler in his ranks.
what will they answer the messengers of the nation? that yeahoh-vowelconsonant has founded zion, and in her the afflicted of his people will take refuge.
15
the burden of moab. for in a night, ar of moab is laid waste, and brought to nothing. for in a night qir of moab is laid waste, and brought to nothing.
they have gone up to bayit, and to dibon, to the high places, to weep. moab wails over nebo and over medeba. baldness is on all of their heads. every beard is cut off.
in their streets, they clothe themselves in sackcloth. in their streets and on their housetops, everyone wails, weeping abundantly.
xheshbon cries out with alealeh. their voice is heard even to yeahaz. therefore the armed men of moab cry aloud. their selves tremble within them.
my heart cries out for moab. her nobles flee to zoar, to eglat shelishiyah; for they go up by the ascent of luxhit with weeping; for on the way to xhoronaim, they raise up a cry of destruction.
for the waters of nimrim will be desolate; for the grass has withered away, the tender grass fails, there is no green thing.
therefore they will carry away the abundance they have gotten, and that which they have stored up, over the brook of the willows.
for the cry has gone around the borders of moab, her wailing to eglaim, and her wailing to beer ailim.
for the waters of dimon are full of blood; for i will bring yet more on dimon, a lion on those of moab who escape, and on the remnant of the land.
16
send the lambs for the ruler of the land from selah to the desert, to the mountain of the daughter of zion.
and it will be that as wandering birds, as a scattered nest, so will the daughters of moab be at the fords of the arnon.
give counsel. execute justice. make your shade like the night in the middle of the noonday. hide the outcasts. don't betray the fugitive.
let my outcasts dwell with you. as for moab, be a hiding place for him from the face of the destroyer. for the extortionist is brought to nothing. destruction ceases. the oppressors are consumed out of the land.
a throne will be established in kindness. one will sit on it in truth, in the tent of david, judging, seeking justice, and swift to do being right.
we have heard of the pride of moab, that he is very proud; even of his arrogance, his pride, and his wrath. his boastings are nothing.
therefore moab will wail for moab. everyone will wail. you will mourn for the raisin cakes of qir xhareset, utterly stricken.
for the fields of xheshbon languish with the vine of sibmah. the misters of the nations have broken down her choice branches, which reached even to yacer, which wandered into the desert. her shoots were spread abroad. they passed over the sea.
therefore i will weep with the weeping of yacer for the vine of sibmah. i will water you with my tears, xheshbon, and alealeh: for on your summer fruits and on your harvest the battle shout has fallen.
gladness is taken away, and joy out of the fruitful field; and in the vineyards there will be no singing, neither joyful noise. nobody will tread out wine in the presses. i have made the shouting settle.
therefore my heart sounds like a violin for moab, and my inward parts for qir xheres.
it will be that when moab presents himself, when he wearies himself on the high place, and comes to his dedicated to pray, that he will not prevail.
this is the word that yeahoh-vowelconsonant spoke concerning moab in time past.
but now yeahoh-vowelconsonant has spoken, saying, within three years, as a worker bound by contract would count them, the heavyweight of moab shall be brought into contempt, with all his great multitude; and the remnant will be very small and feeble.
17
the burden of damasqus. behold, damasqus is taken away from being a city, and she will be a ruinous heap.
the cities of aroer are forsaken. they will be for flocks, which shall lie down, and no one shall make them afraid.
the fortress shall settle from efraim, and the kingdom from damasqus, and the remnant of syria. they will be as the heavyweight of the children of yisreal, says yeahoh-vowelconsonant of troops.
it will be in that day that the heavyweight of yaqob will be made thin, and the fatness of his flesh will become lean.
it will be like when the harvester gathers the wheat, and his arm reaps the grain. yes, it will be like when one gleans grain in the valley of refaim.
yet gleanings will be left there, like the shaking of an olive tree, two or three olives in the top of the uppermost bough, four or five in the outermost branches of a fruitful tree, says yeahoh-vowelconsonant, the theory of yisreal.
in that day, people will look to their maker, and their eyes will have respect for the dedicated one of yisreal.
they will not look to the slaughter-places, the work of their hands; neither shall they respect that which their fingers have made, either the asherah poles or the incense slaughter-places.
in that day, their strong cities will be like the forsaken places in the woods and on the mountain top, which were forsaken from before the children of yisreal; and she will be a desolation.
for you have forgotten the theory of your saving, and have not remembered the rock of your strength. therefore you plant pleasant plants, and set out foreign seedlings.
in the day of your planting, you hedge it in. in the morning, you make your seed blossom, but the harvest flees away in the day of grief and of desperate sorrow.
hoy, the uproar of many peoples who roar like the roaring of the seas; and the rushing of nations that rush like the rushing of mighty waters.
the nations will rush like the rushing of many waters, but he will rebuke them, and they will flee far off, and will be chased like the chaff of the mountains before the wind, and like the whirling dust before the storm.
at evening, behold, terror. before the morning, they are no more. this is the portion of those who plunder us, and the lot of those who rob us.
18
hoy, the land of the rustling of wings, which is beyond the rivers of ethiopia;
that sends ambassadors by the sea, even in vessels of papyrus on the waters, saying, go, you swift messengers, to a nation tall and smooth, to a people awesome from their beginning onward, a nation that measures out and treads down, whose land the rivers divide.
all you inhabitants of the world, and you dwellers on the land, when a banner is lifted up on the mountains, look. when the trumpet is blown, listen.
for yeahoh-vowelconsonant said to me, i will be still, and i will see in my dwelling place, like clear heat in sunshine, like a cloud of dew in the heat of harvest.
for before the harvest, when the blossom is over, and the flower becomes a ripening grape, he will cut off the sprigs with pruning hooks, and he will cut down and take away the spreading branches.
they will be left together for the ravenous birds of the mountains, and for the animals of the land. the ravenous birds will eat them in the summer, and all the animals of the land will eat them in the winter.
in that time, a present will be brought to yeahoh-vowelconsonant of troops from a people tall and smooth, even from a people awesome from their beginning onward, a nation that measures out and treads down, whose land the rivers divide, to the place of the name of yeahoh-vowelconsonant of troops, mount zion.
19
the burden of egypt. behold, yeahoh-vowelconsonant rides on a swift cloud, and comes to egypt. the idols of egypt will tremble at his presence; and the heart of egypt will melt within it.
i will stir up the egyptians against the egyptians, and they will fight everyone against his brother, and everyone against his neighbour; city against city, and kingdom against kingdom.
the breathwind of the egyptians will fail within them. i will destroy their counsel. they will seek the idols, the charmers, those who have familiar breathwinds, and the wizards.
i will give over the egyptians into the hand of a cruel mister. a fierce king will rule over them, says my mister, yeahoh-vowelconsonant of troops.
the waters will fail from the sea, and the river will be wasted and become dry.
the rivers will become foul. the streams of egypt will be diminished and dried up. the reeds and flags will wither away.
the meadows by the nile, by the brink of the nile, and all the sown fields of the nile, will become dry, be driven away, and be no more.
the fishermen will lament, and all those who fish in the nile will mourn, and those who spread nets on the waters will languish.
moreover those who work in combed flax, and those who weave white cloth, will be confounded.
the pillars will be broken in pieces. all those who work for hire will be grieved in self.
the princes of zoan are utterly foolish. the counsel of the wisest counsellors of fuhrero has become stupid. how do you say to fuhrero, i am the son of the wise, the son of ancient kings?
where then are your wise men? let them tell you now; and let them know what yeahoh-vowelconsonant of troops has purposed concerning egypt.
the princes of zoan have become fools. the princes of memphis are deceived. they have let egypt go astray, those who are the cornerstone of her branches.
yeahoh-vowelconsonant has mixed a breathwind of perverseness in the middle of her; and they have let egypt go astray in all of its works, like a drunken man staggers in his vomit.
neither shall there be any work for egypt, which head or tail, palm branch or rush, may do.
in that day the egyptians will be like women. they will tremble and fear because of the shaking of yeahoh-vowelconsonant of troops's hand, which he shakes over them.
the land of yeahudah will become a terror to egypt. everyone to whom mention is made of it will be afraid, because of the plans of yeahoh-vowelconsonant of troops, which he determines against it.
in that day, there will be five cities in the land of egypt that speak the language of kanaan, and swear to yeahoh-vowelconsonant of troops. one will be called the city of destruction.
in that day, there will be a slaughter-place to yeahoh-vowelconsonant in the middle of the land of egypt, and a pillar to yeahoh-vowelconsonant at its border.
it will be for a sign and for a witness to yeahoh-vowelconsonant of troops in the land of egypt; for they will cry to yeahoh-vowelconsonant because of oppressors, and he will send them a saver and a defender, and he will deliver them.
yeahoh-vowelconsonant will be known to egypt, and the egyptians will know yeahoh-vowelconsonant in that day. yes, they will work slaughter and rester, and will vow a vow to yeahoh-vowelconsonant, and will complete it.
yeahoh-vowelconsonant will strike egypt, striking and healing. they will return to yeahoh-vowelconsonant, and he will be entreated by them, and will heal them.
in that day there will be a highway out of egypt to assyria, and the assyrian shall come into egypt, and the egyptian into assyria; and the egyptians will sink down with the assyrians.
in that day, yisreal will be the third with egypt and with assyria, a blessing within the land;
because yeahoh-vowelconsonant of troops has blessed them, saying, blessed be egypt my people, assyria the work of my hands, and yisreal my inheritance.
20
in the year that tartan came to ashdod, when sargon the king of assyria sent him, and he fought against ashdod and took her;
at that time yeahoh-vowelconsonant spoke by yeshuayeaho the son of amoz, saying, go, and loosen the sackcloth from off your waist, and take your sandals from off your feet. he did so, walking naked and barefoot.
yeahoh-vowelconsonant said, as my worker yeshuayeaho has walked naked and barefoot three years for a sign and a wonder concerning egypt and concerning ethiopia,
so the king of assyria will drive the captives of egypt and the exiles of ethiopia, young and old, naked and barefoot, and with buttocks uncovered, to the shame of egypt.
they will be dismayed and confounded, because of ethiopia their expectation, and of egypt their heavyweight.
the inhabitants of this coast land will say in that day, ‘behold, this is our expectation, where we fled for help to be delivered from the king of assyria. and we, how will we escape?'
21
the burden of the desert of the sea. as whirlwinds in the south sweep through, it comes from the desert, from an awesome land.
a grievous vision is told to me. the treacherous man deals treacherously, and the destroyer destroys. go up, elam; attack. i have let all of media's sighing settle.
therefore my thighs are filled with anguish. pains have seized me, like the pains of a woman in labour. i am in so much pain that i can't hear. i am so dismayed that i can't see.
my heart flutters. horror has frightened me. the twilight that i desired has been turned into trembling for me.
they prepare the table. they set the watch. they eat. they drink. rise up, you princes, oil the shield.
for my mister said to me, go, set a watchman. let him tell what he sees.
when he sees a troop, horsemen in pairs, a troop of donkeys, a troop of camels, he shall listen diligently with great attentiveness.
he cried like a lion: my mister, i stand continually on the watchtower in the daytime, and every night i stay at my post.
behold, here comes a troop of men, horsemen in pairs. he answered, fallen, fallen is babylon; and all the sculptures of her theories are broken to the ground.
you are my threshing, and the grain of my floor. that which i have heard from yeahoh-vowelconsonant of troops, the theory of yisreal, i have told you.
the burden of dumah. one calls to me out of seir, watchman, what of the night? watchman, what of the night?
the watchman said, the morning comes, and also the night. if you will enquire, enquire. come back again.
the burden on arabia. you will lodge in the thickets in arabia, you caravans of dedanis.
they brought water to him who was thirsty. the inhabitants of the land of tema met the fugitives with their bread.
for they fled away from the swords, from the drawn sword, from the bent bow, and from the heat of battle.
for my mister said to me, within a year, as a worker bound by contract would count it, all the heavyweight of qedar will fail,
and the residue of the number of the archers, the heroes of the children of qedar, will be few; for yeahoh-vowelconsonant, the theory of yisreal, has spoken.
22
the burden of the valley of vision. what ails you now, that you have all gone up to the housetops?
you that are full of shouting, a tumultuous city, a joyous town, your slain are not slain with the sword, neither are they dead in battle.
all your rulers fled away together. they were bound by the archers. all who were found by you were bound together. they fled far away.
therefore i said, look away from me. i will weep bitterly. don't labour to comfort me for the destruction of the daughter of my people.
for it is a day of confusion, and of treading down, and of perplexity from my mister, yeahoh-vowelconsonant of troops, in the valley of vision, a breaking down of the walls, and a crying to the mountains.
elam carried his quiver, with chariots of men and horsemen; and qir uncovered the shield.
your choicest valleys were full of chariots, and the horsemen set themselves in array at the gate.
he took away the covering of yeahudah; and you looked in that day to the armour in the house of the forest.
you saw the breaches of david's city, that they were many; and you gathered together the waters of the lower pool.
you counted the houses of yerushalem, and you broke down the houses to fortify the wall.
you also made a reservoir between the two walls for the water of the old pool. but you didn't look to him who had done this, neither did you have respect for him who planned it long ago.
in that day, my mister, yeahoh-vowelconsonant of troops, called to weeping, to mourning, to baldness, and to dressing in sackcloth;
and behold, there is joy and gladness, killing cattle and killing sheep, eating meat and drinking wine: let's eat and drink, for tomorrow we will die.
yeahoh-vowelconsonant of troops revealed himself in my ears, surely this distortion will not be forgiven you until you die, says my mister, yeahoh-vowelconsonant of troops.
my mister, yeahoh-vowelconsonant of troops says, go, get yourself to this treasurer, even to shebna, who is over the house, and say,
‘what are you doing here? who has you here, that you have dug out a tomb here?' cutting himself out a tomb on high, chiselling a habitation for himself in the rock.
behold, yeahoh-vowelconsonant will overcome you and hurl you away violently. yes, he will grasp you firmly.
he will surely wind you around and around, and throw you like a ball into a large country. there you will die, and there the chariots of your heavyweight will be, you disgrace of your mister's house.
i will thrust you from your office. you will be pulled down from your station.
it will be in that day that i will call my worker aliaqim the son of xhilqiyeaho,
and i will clothe him with your robe, and strengthen him with your belt. i will commit your government into his hand; and he will be a father to the inhabitants of yerushalem, and to the house of yeahudah.
i will lay the key of david's house on his shoulder. he will open, and no one will shut. he will shut, and no one will open.
i will fasten him like a nail in a sure place. he will be for a throne of heavyweight to his father's house.
they will hang on him all the heavyweight of his father's house, the offspring and the issue, every small vessel, from the cups even to all the pitchers.
in that day, says yeahoh-vowelconsonant of troops, the nail that was fastened in a sure place will give way. she will be cut down and fall. the burden that was on her will be cut off, for yeahoh-vowelconsonant has spoken.
23
the burden of tyre. howl, you ships of tarshish. for it is laid waste, so that there is no house, no coming in. from the land of kitim it is revealed to them.
be still, you inhabitants of the coast, you whom the merchants of zidon that pass over the sea have replenished.
on great waters, the seed of the shixhor, the harvest of the nile, was her revenue. she was the market of nations.
be ashamed, zidon; for the sea has spoken, the stronghold of the sea, saying, i have not travailed, nor given birth, neither have i nourished young men, nor brought up virgins.
when the report comes to egypt, they will be in anguish at the report of tyre.
pass over to tarshish. wail, you inhabitants of the coast.
is this your joyous city, whose antiquity is of ancient days, whose feet carried her far away to travel?
who has planned this against tyre, the giver of crowns, whose merchants are princes, whose traders are the honourable of the land?
yeahoh-vowelconsonant of troops has planned her, to stain the pride of all heavyweight, to bring into contempt all the honourable of the land.
pass through your land like the nile, daughter of tarshish. there is no restraint any more.
he has stretched out his hand over the sea. he has shaken the kingdoms. yeahoh-vowelconsonant has ordered the destruction of kanaan's strongholds.
he said, you shall rejoice no more, you oppressed virgin daughter of zidon. arise, pass over to kitim. even there you will have no rest.
behold, the land of the khaldeans. this people didn't exist. the assyrians founded her for those who dwell in the wilderness. they set up their towers. they overthrew her palaces. they made her a ruin.
howl, you ships of tarshish, for your stronghold is laid waste.
it will be in that day that tyre will be forgotten seventy years, according to the days of one king. after the end of seventy years it will be to tyre like in the song of the prostitute.
take a violin; go about the city, you prostitute that has been forgotten. make sweet melody. sing many songs, that you may be remembered.
it will be after the end of seventy years that yeahoh-vowelconsonant will visit tyre. she will return to her wages, and will be promiscuous with all the kingdoms of the world on the surface of the land.
her merchandise and her wages will be dedication to yeahoh-vowelconsonant. it will not be treasured nor laid up; for her merchandise will be for those who dwell before yeahoh-vowelconsonant, to eat sufficiently, and for durable clothing.
24
behold, yeahoh-vowelconsonant makes the land empty, makes her waste, turns her upside down, and scatters her inhabitants.
it will be as with the people, so with the kohen; as with the worker, so with his mister; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the creditor, so with the debtor; as with the taker of interest, so with the giver of interest.
the land will be utterly emptied and utterly laid waste; for yeahoh-vowelconsonant has spoken this word.
the land mourns and fades away. the world languishes and fades away. the lofty people of the land languish.
the land also is polluted under her inhabitants, because they have transgressed the torahs, violated the statutes, and broken the world covenant.
therefore the curse has devoured the land, and those who dwell therein are found guilty. therefore the inhabitants of the land are burnt, and few men are left.
the new wine mourns. the vine languishes. all the merry-hearted sigh.
the mirth of tambourines settles. the sound of those who rejoice ends. the joy of the violin settles.
they will not drink wine with a song. strong drink will be bitter to those who drink it.
the confused city is broken down. every house is shut up, that no man may come in.
there is a crying in the streets because of the wine. all joy is darkened. the mirth of the land is gone.
the city is left in desolation, and the gate is struck with destruction.
for it will be so within the land amongst the peoples, as the shaking of an olive tree, as the gleanings when the vintage is done.
these shall lift up their voice. they will shout for the majesty of yeahoh-vowelconsonant. they cry aloud from the sea.
therefore heavyweigh yeahoh-vowelconsonant in the east, even the name of yeahoh-vowelconsonant, the theory of yisreal, in the islands of the sea.
from the uttermost part of the land have we heard songs. heavyweight to the right. but i said, i pine away. i pine away. woe is me. the treacherous have dealt treacherously. yes, the treacherous have dealt very treacherously.
fear, the pit, and the snare are on you who inhabit the land.
it will be that he who flees from the noise of the fear will fall into the pit; and he who comes up out of the middle of the pit will be taken in the snare; for the windows on high are opened, and the foundations of the land tremble.
the land is utterly fractured. the land is torn apart. the land is shaken violently.
the land will stagger like a drunken man, and will sway back and forth like a hammock. her misstep will be heavy on her, and she will fall and not rise again.
it will be in that day that yeahoh-vowelconsonant will punish the troop of the high ones on high, and the kings of the land on the land.
they will be gathered together, as prisoners are gathered in the pit, and will be shut up in the prison; and after many days they will be visited.
then the moon will be confounded, and the sun ashamed; for yeahoh-vowelconsonant of troops will reign on mount zion and in yerushalem; and heavyweight will be before his elders.
25
yeahoh-vowelconsonant, you are my theory. i will exalt you. i will praise your name, for you have done wonderful things, things planned long ago, in complete emunah and truth.
for you have made a city into a heap, a fortified city into a ruin, a palace of strangers to be no city. she will never be built.
therefore a strong people will heavyweigh you. a city of awesome nations will respect you.
for you have been a stronghold to the poor, a stronghold to the needy in his distress, a refuge from the storm, a shade from the heat, when the blast of the dreaded ones is like a storm against the wall.
as the heat in a dry place you will bring down the noise of strangers; as the heat by the shade of a cloud, the song of the dreaded ones will be brought low.
in this mountain, yeahoh-vowelconsonant of troops will make all peoples a feast of choice meat, a feast of choice wines, of choice meat full of marrow, of well refined choice wines.
he will destroy in this mountain the surface of the covering that covers all peoples, and the veil that is spread over all nations.
he has swallowed up death forever. my mister yeahoh-vowelconsonant will wipe away tears from off all faces. he will take the reproach of his people away from off all the land, for yeahoh-vowelconsonant has spoken.
it shall be said in that day, behold, this is our theory. we have waited for him, and he will save us. this is yeahoh-vowelconsonant. we have waited for him. we will be glad and rejoice in his saving.
for yeahoh-vowelconsonant's hand will rest in this mountain. moab will be trodden down in his place, even like straw is trodden down in the water of the dunghill.
he will spread out his hands in the middle of it, like one who swims spreads out hands to swim, but his pride will be humbled together with the craft of his hands.
he has brought the high fortress of your walls down, laid low, and brought to the ground, even to the dust.
26
in that day, this song will be sung in the land of yeahudah: we have a strong city. theory appoints saving for walls and bulwarks.
open the gates, that the right nation may come: the one which keeps emunahs.
you will keep whoever's mind is steadfast in perfect peace, because he trusts in you.
trust in yeahoh-vowelconsonant forever; for in yeahoh-vowelconsonant, yeahoh-vowelconsonant, is a worlds rock.
for he has brought down those who dwell on high, the lofty city. he lays her low. he lays her low even to the ground. he brings her even to the dust.
the foot shall tread her down, even the feet of the poor and the steps of the needy.
the way of the just is uprightness. you who are upright make the path of the right level.
yes, in the way of your judgements, yeahoh-vowelconsonant, we have waited for you. your name and your renown are the desire of our self.
with my self i have desired you in the night. yes, with my breathwind within me i will seek you earnestly; for when your judgements are in the land, the inhabitants of the world learn being right.
let favour be shown to the big-shot, yet he will not learn being right. in the land of uprightness he will deal wrongfully, and will not see yeahoh-vowelconsonant's majesty.
yeahoh-vowelconsonant, your hand is lifted up, yet they don't see; but they will see your zeal for the people and be disappointed. yes, fire will consume your adversaries.
yeahoh-vowelconsonant, you will ordain peace for us, for you have also done all our work for us.
yeahoh-vowelconsonant our theory, other misters besides you have had dominion over us, but we will only acknowledge your name.
the dead shall not live. the departed breathwinds shall not rise. therefore you have visited and let them get lost, and let all memory of them perish.
you have increased the nation, o yeahoh-vowelconsonant. you have increased the nation. you are heavyweighted. you have enlarged all the borders of the land.
yeahoh-vowelconsonant, in trouble they have visited you. they poured out a prayer when your chastening was on them.
just as a woman with child, who draws near the time of her delivery, is in pain and cries out in her pangs, so we have been before you, yeahoh-vowelconsonant.
we have been with child. we have been in pain. we gave birth, it seems, only to wind. we have not worked any deliverance in the land; neither have the inhabitants of the world fallen.
your dead shall live. their dead bodies shall arise. awake and sing, you who dwell in the dust; for your dew is like the dew of herbs, and the land will cast out the departed breathwinds.
come, my people, come into your rooms, and shut your doors behind you. hide yourself for a little moment, until the indignation is past.
for, behold, yeahoh-vowelconsonant comes out of his place to punish the inhabitants of the land for their distortion. the land also will disclose her blood, and will no longer cover her slain.
27
in that day, yeahoh-vowelconsonant with his hard and great and strong sword will punish leviathan, the fleeing serpent, and leviathan, the twisted serpent; and he will kill the dragon that is in the sea.
in that day, sing to her, a pleasant vineyard.
i, yeahoh-vowelconsonant, am her keeper. i will water her every moment. lest anyone damage her, i will keep her night and day.
wrath is not in me, but if i should find briers and thorns, i would do battle. i would step on them and i would burn them together.
or else let him take hold of my strength, that he may make peace with me. let him make peace with me.
in days to come, yaqob will take root. yisreal will blossom and bud. they will fill the surface of the world with fruit.
has he struck them as he struck those who struck them? or are they killed like those who killed them were killed?
in measure, when you send them away, you contend with them. he has removed them with his rough blast in the day of the east wind.
therefore by this the distortion of yaqob will be forgiven, and this is all the fruit of taking away his sin: that he makes all the stones of the slaughter-place as chalk stones that are beaten in pieces, so that the asherah poles and the incense slaughter-places shall rise no more.
for the fortified city is solitary, a habitation deserted and forsaken, like the desert. the calf will feed there, and there he will lie down, and consume her branches.
when her boughs are withered, they will be broken off. the women will come and set them on fire, for they are a people of no understanding. therefore he who made them will not womb them, and he who formed them will show them no favour.
it will be in that day that yeahoh-vowelconsonant will thresh from the flowing stream of the euphrates to the brook of egypt; and you will be gathered one by one, children of yisreal.
it will be in that day that a great trumpet will be blown; and those who were ready to get lost in the land of assyria, and those who were outcasts in the land of egypt, shall come; and they will sink down to yeahoh-vowelconsonant in the dedicated mountain at yerushalem.
28
hoy, the crown of pride of the drunkards of efraim, and to the fading flower of his glorious beauty, which is on the head of the fertile valley of those who are overcome with wine.
behold, my mister has one who is strong and courageous. like a storm of hail, a destroying storm, and like a storm of mighty waters overflowing, he will cast them down to the land with his hand.
the crown of pride of the drunkards of efraim will be trodden under foot.
the fading flower of his glorious beauty, which is on the head of the fertile valley, shall be like the first-ripe fig before the summer, which someone picks and eats as soon as he sees her.
in that day, yeahoh-vowelconsonant of troops will become a crown of heavyweight and a diadem of beauty to the residue of his people,
and a breathwind of justice to him who sits in judgement, and strength to those who turn back the battle at the gate.
they also reel with wine, and stagger with strong drink. the kohen and the bringer reel with strong drink. they are swallowed up by wine. they stagger with strong drink. they err in vision. they stumble in judgement.
for all tables are completely full of filthy vomit and filthiness.
whom will he teach knowledge? to whom will he explain the message? those who are weaned from the milk, and drawn from the breasts?
for it is mitzvah on mitzvah, mitzvah on mitzvan; line on line, line on line; here a little, there a little.
but he will speak to this nation with stammering lips and in another language,
to whom he said, this is the resting place. give rest to the weary, and this is the refreshing; yet they would not hear.
therefore yeahoh-vowelconsonant's word will be to them precept on precept, precept on precept; line on line, line on line; here a little, there a little; that they may go, fall backward, be broken, be snared, and be taken.
therefore hear yeahoh-vowelconsonant's word, you scoffers, that rule this people in yerushalem:
because you have said, ‘we have made a covenant with death, and we are in agreement with sheol. when the overflowing scourge passes through, it won't come to us; for we have made lies our refuge, and we have hidden ourselves under falsehood.'
therefore my mister yeahoh-vowelconsonant says, behold, i lay in zion for a foundation a stone, a tried stone, a precious cornerstone of a sure foundation. he who emunahs shall not act hastily.
i will make justice the measuring line, and being right the plumb line. the hail will sweep away the refuge of lies, and the waters will overflow the hiding place.
your covenant with death shall be annulled, and your agreement with sheol shall not stand. when the overflowing scourge passes through, then you will be trampled down by it.
as often as it passes through, it will seize you; for morning by morning it will pass through, by day and by night; and it will be nothing but terror to understand the message.
for the bed is too short to stretch out on, and the blanket is too narrow to wrap oneself in.
for yeahoh-vowelconsonant will rise up as on mount perazim. he will be angry as in the valley of gibeon; that he may do his work, his unusual work, and bring to pass his act, his extraordinary act.
now therefore don't be scoffers, lest your bonds be made strong; for i have heard a decree of destruction from my mister, yeahoh-vowelconsonant of troops, on the whole land.
give ear, and hear my voice. listen, and hear my speech.
does he who ploughs to sow plough continually? does he keep turning the soil and breaking the clods?
when he has levelled her surface, doesn't he plant the dill, and scatter the cumin seed, and put in the wheat in rows, the barley in the appointed place, and the spelt in its place?
for his theory instructs him in right judgement and teaches him.
for the dill isn't threshed with a sharp instrument, neither is a cart wheel turned over the cumin; but the dill is beaten out with a stick, and the cumin with a rod.
bread flour must be ground; so he will not always be threshing it. although he drives the wheel of his threshing cart over it, his horses don't grind it.
this also comes out from yeahoh-vowelconsonant of troops, who is wonderful in counsel, and excellent in wisdom.
29
hoy, arial. arial, the city where david encamped. add year to year; let the feasts come around;
then i will distress arial, and there will be mourning and lamentation. she shall be to me as a slaughter-place land.
i will encamp against you all around you, and will lay siege against you with posted troops. i will raise siege works against you.
you will be brought down, and will speak out of the ground. your speech will mumble out of the dust. your voice will be as of one who has a familiar breathwind, out of the ground, and your speech will whisper out of the dust.
but the multitude of your foes will be like fine dust, and the multitude of the ruthless ones like chaff that blows away. yes, it will be in an instant, suddenly.
she will be visited by yeahoh-vowelconsonant of troops with thunder, with earthquake, with great noise, with whirlwind and storm, and with the flame of a devouring fire.
the multitude of all the nations that fight against arial, even all who fight against her and her stronghold, and who distress her, will be like a dream, a vision of the night.
it will be like when a hungry man dreams, and behold, he eats; but he awakes, and his hunger isn't satisfied; or like when a thirsty man dreams, and behold, he drinks; but he awakes, and behold, he is faint, and he is still thirsty. the multitude of all the nations that fight against mount zion will be like that.
pause and wonder. blind yourselves and be blind. they are drunken, but not with wine; they stagger, but not with strong drink.
for yeahoh-vowelconsonant has poured out on you a breathwind of deep sleep, and has closed your eyes, the bringers; and he has covered your heads, the seers.
all vision has become to you like the words of a book that is sealed, which men deliver to one who is educated, saying, read this, please; and he says, i can't, for it is sealed;
and the book is delivered to one who is not educated, saying, read this, please; and he says, i can't read.
my mister said, because this people draws near with their mouth and honours me with their lips, but they have removed their heart far from me, and their respect of me is a mitzvah of men which has been taught;
therefore, behold, i will proceed to do a marvellous work amongst this people, even a marvellous work and a wonder; and the wisdom of their wise men will get lost, and the understanding of their prudent men will be hidden.
hoy, those who deeply hide their counsel from yeahoh-vowelconsonant, and whose deeds are in the dark, and who say, who sees us? and who knows us?
you turn things upside down. should the potter be thought to be like clay, that the thing made should say about him who made it, he didn't make me; or the thing formed say of him who formed it, he has no understanding?
isn't it yet a very little while, and lebanon will be turned into a fruitful field, and the fruitful field will be regarded as a forest?
in that day, the deaf will hear the words of the book, and the eyes of the blind will see out of obscurity and out of darkness.
the humble also will increase their joy in yeahoh-vowelconsonant, and the poor amongst men will rejoice in the dedicated one of yisreal.
for the ruthless is brought to nothing, and the scoffer ceases, and all those who are alert to power are cut off—
who let a person miss by a word, and lay a snare for one who reproves in the gate, and who deprive the innocent of justice with false testimony.
therefore yeahoh-vowelconsonant, who redeemed abraham, says concerning the house of yaqob: yaqob shall no longer be ashamed, neither shall his face grow pale.
but when he sees his children, the work of my hands, in the middle of him, they will dedicate my name. yes, they will dedicate the dedicated one of yaqob, and will stand in awe of the theory of yisreal.
they also who err in breathwind will come to understanding, and those who grumble will receive instruction.
30
hoy, the rebellious children, says yeahoh-vowelconsonant, who take counsel, but not from me; and who make an alliance, but not with my breathwind, that they may add miss to miss;
who set out to go down into egypt without asking for my advice, to strengthen themselves in the strength of fuhrero, and to take refuge in the shadow of egypt.
therefore the strength of fuhrero will be your shame, and the refuge in the shadow of egypt your confusion.
for their princes are at zoan, and their ambassadors have come to xhanes.
they shall all be ashamed because of a people that can't profit them, that are not a help nor profit, but a shame, and also a reproach.
the burden of the animals of the south. through the land of trouble and anguish, of the lioness and the lion, the viper and fiery flying serpent, they carry their riches on the shoulders of young donkeys, and their treasures on the humps of camels, to an unprofitable people.
for egypt helps in vain, and in emptiness; therefore i have called her rachab who settles.
now go, write her before them on a tablet, and inscribe her in a book, that it may be for the last day to until until world.
for it is a rebellious people, lying children, children who will not hear yeahoh-vowelconsonant's torah;
who tell the seers, don't see. and the bringers, don't come-bring to us right things. tell us pleasant things. come-bring deceits.
get out of the way. turn away from the path. let the dedicated one of yisreal settle from before us.
therefore the dedicated one of yisreal says, because you despise this word, and trust in oppression and perverseness, and rely on it,
therefore this distortion shall be to you like a breach ready to fall, swelling out in a high wall, whose breaking comes suddenly in an instant.
he will break her as a potter's vessel is broken, breaking her in pieces without sparing, so that there won't be found amongst the broken pieces a piece good enough to take fire from the land, or to dip up water out of the cistern.
for thus said my mister yeahoh-vowelconsonant, the dedicated one of yisreal, you will be saved in returning and rest. your strength will be in quietness and in confidence. you refused,
but you said, no, for we will flee on horses; therefore you will flee; and, we will ride on the swift; therefore those who chase you will be swift.
one thousand will flee at the threat of one. at the threat of five, you will flee until you are left like a beacon on the top of a mountain, and like a banner on a hill.
therefore yeahoh-vowelconsonant will wait, that he may be gracious to you; and therefore he will be exalted, that he may womb you, for yeahoh-vowelconsonant is a theory of justice. happy are all those who wait for him.
for the people will dwell in zion at yerushalem. you will weep no more. he will surely be gracious to you at the voice of your cry. when he hears you, he will answer you.
though my mister may give you the bread of adversity and the water of affliction, yet your teachers won't be hidden any more, but your eyes will see your teachers;
and when you turn to the right hand, and when you turn to the left, your ears will hear a voice behind you, saying, this is the way. walk in it.
you shall defile the overlaying of your sculptures of silver, and the plating of your molten images of gold. you shall cast them away as an unclean thing. you shall tell it, go away.
he will give the rain for your seed, with which you will sow the ground; and bread of the increase of the ground will be rich and plentiful. in that day, your livestock will feed in large pastures.
the oxen likewise and the young donkeys that till the ground will eat savoury feed, which has been winnowed with the shovel and with the fork.
there will be brooks and streams of water on every lofty mountain and on every high hill in the day of the great slaughter, when the towers fall.
moreover the light of the moon will be like the light of the sun, and the light of the sun will be seven times brighter, like the light of seven days, in the day that yeahoh-vowelconsonant binds up the brokeness of his people, and heals the wound they were struck with.
behold, yeahoh-vowelconsonant's name comes from far away, burning with his anger, and in thick rising smoke. his lips are full of indignation. his tongue is as a devouring fire.
his breath is as an overflowing stream that reaches even to the neck, to sift the nations with the sieve of destruction. a bridle that leads to ruin will be in the jaws of the peoples.
you will have a song, as in the night when a dedicated feast is kept, and gladness of heart, as when one goes with a flute to come to yeahoh-vowelconsonant's mountain, to yisreal's rock.
yeahoh-vowelconsonant will let his glorious voice be heard, and will show the descent of his arm, with the indignation of his anger and the flame of a devouring fire, with a blast, storm, and hailstones.
for through yeahoh-vowelconsonant's voice the assyrian will be dismayed. he will strike him with his rod.
every stroke of the rod of punishment, which yeahoh-vowelconsonant will lay on him, will be with the sound of tambourines and harps. he will fight with them in battles, brandishing weapons.
for his burning place has long been ready. yes, she is prepared for the king. he has made her pyre deep and large with fire and much wood. yeahoh-vowelconsonant's breath, like a stream of sulphur, kindles her.
31
hoy, those who go down to egypt for help, and rely on horses, and trust in chariots because they are many, and in horsemen because they are very strong, but they don't look to the dedicated one of yisreal, and they don't seek yeahoh-vowelconsonant.
yet he also is wise, and will bring disaster, and will not call back his words, but will arise against the house of the fracturers, and against the help of those who work power.
now the egyptians are men, and not theory; and their horses flesh, and not breathwind. when yeahoh-vowelconsonant stretches out his hand, both he who helps shall stumble, and he who is helped shall fall, and they all shall be consumed together.
for yeahoh-vowelconsonant says to me, as the lion and the young lion growling over his prey, if a multitude of shepherds is called together against him, will not be dismayed at their voice, nor abase himself for their noise, so yeahoh-vowelconsonant of troops will come down to fight on mount zion and on her heights.
as birds hovering, so yeahoh-vowelconsonant of troops will protect yerushalem. he will protect and deliver. he will skip and preserve.
return to him from whom you have deeply revolted, children of yisreal.
for in that day everyone shall cast away his idols of silver and his idols of gold—sin which your own hands have made for you.
the assyrian will fall by the sword, not of man; and the sword, not of mankind, shall devour him. he will flee from the sword, and his young men will become subject to forced labour.
his rock will pass away by reason of terror, and his princes will be afraid of the banner, says yeahoh-vowelconsonant, whose fire is in zion, and his furnace in yerushalem.
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behold, a king shall reign in being right, and princes shall rule in justice.
a man shall be as a hiding place from the wind, and a covert from the storm, as streams of water in a dry place, as the shade of a large rock in a weary land.
the eyes of those who see will not be dim, and the ears of those who hear will listen.
the heart of the rash will understand knowledge, and the tongue of the stammerers will be ready to speak plainly.
the fool will no longer be called noble, nor the scoundrel be highly respected.
for the fool will speak folly, and his heart will do power, to practise profanity, and to utter error against yeahoh-vowelconsonant, to make empty the self of the hungry, and to let the drink of the thirsty fail.
the ways of the scoundrel are fracture. he devises wicked plans to destroy the humble with lying words, even when the needy speaks right.
but the noble devises noble things, and he will continue in noble things.
rise up, you women who are at ease. hear my voice. you careless daughters, give ear to my speech.
for days beyond a year you will be troubled, you careless women; for the vintage will fail. the harvest won't come.
tremble, you women who are at ease. be troubled, you careless ones. strip yourselves, make yourselves naked, and put sackcloth on your waist.
beat your breasts for the pleasant fields, for the fruitful vine.
thorns and briers will come up on my people's land; yes, on all the houses of joy in the joyous city.
for the palace will be forsaken. the populous city will be deserted. the hill and the watchtower will be for dens until world, a delight for wild donkeys, a pasture of flocks,
until the breathwind is poured on us from on high, and the desert becomes a fruitful field, and the fruitful field is considered a forest.
then justice will dwell in the desert; and being right will remain in the fruitful field.
the work of being right will be peace, and the effect of being right, quietness and confidence until world.
my people will live in a peaceful habitation, in safe dwellings, and in quiet resting places,
though hail flattens the forest, and the city is levelled completely.
happy are you who sow beside all waters, who send out the feet of the ox and the donkey.
33
hoy, you who destroy, but you weren't destroyed, and who betray, but nobody betrayed you. when you have finished destroying, you will be destroyed; and when you have finished betrayal, you will be betrayed.
yeahoh-vowelconsonant, be gracious to us. we have waited for you. be our strength every morning, our saving also in the time of trouble.
at the noise of the thunder, the peoples have fled. when you lift yourself up, the nations are scattered.
your plunder will be gathered as the caterpillar gathers. men will leap on it as locusts leap.
yeahoh-vowelconsonant is exalted, for he dwells on high. he has filled zion with justice and being right.
there will be stability in your times, abundance of saving, wisdom, and knowledge. the respect of yeahoh-vowelconsonant is your treasure.
behold, their valiant ones cry outside; the ambassadors of peace weep bitterly.
the highways are desolate. the travelling man settles. the covenant is broken. he has despised the cities. he doesn't respect man.
the land mourns and languishes. lebanon is confounded and withers away. sharon is like a desert, and bashan and karmel are stripped bare.
now i will arise, says yeahoh-vowelconsonant. now i will lift myself up. now i will be exalted.
you will conceive chaff. you will give birth to stubble. your breath is a fire that will devour you.
the peoples will be like the burning of lime, like thorns that are cut down and burnt in the fire.
hear, you who are far off, what i have done; and, you who are near, acknowledge my might.
the missers in zion are afraid. trembling has seized the theoryless ones. who amongst us can live with the devouring fire? who amongst us can live with world burning?
he who walks rightly and speaks blamelessly, he who despises the gain of oppressions, who gestures with his hands, refusing to take a bribe, who stops his ears from hearing of bloodshed, and shuts his eyes from looking at fracture—
he will dwell on high. his place of defence will be the fortress of rocks. his bread will be supplied. his waters will be sure.
your eyes will see the king in his beauty. they will see a distant land.
your heart will meditate on the terror. where is he who counted? where is he who weighed? where is he who counted the towers?
you will no longer see the fierce people, a people of a deep speech that you can't comprehend, with a strange language that you can't understand.
look at zion, the city of our appointed festivals. your eyes will see yerushalem, a quiet habitation, a tent that won't be removed. its stakes will never be plucked up, nor will any of its cords be broken.
but there yeahoh-vowelconsonant will be with us in majesty, a place of wide rivers and streams, in which no galley with oars will go, neither will any gallant ship pass by there.
for yeahoh-vowelconsonant is our judge. yeahoh-vowelconsonant is our torahgiver. yeahoh-vowelconsonant is our king. he will save us.
your rigging is untied. they couldn't strengthen the foot of their mast. they couldn't spread the sail. then the prey of a great plunder was divided. the lame took the prey.
the inhabitant won't say, i am sick. the people who dwell therein will be forgiven their distortion.
34
come near, you nations, to hear. listen, you peoples. let the land and all she contains hear, the world, and everything that comes from her.
for yeahoh-vowelconsonant is enraged against all the nations, and angry with all their troops. he has netted them. he has given them over for slaughter.
their slain will also be cast out, and the stench of their dead bodies will come up. the mountains will melt in their blood.
all of the troop of the namespaces will be dissolved. the namespaces will be rolled up like a scroll, and all their troops will fade away, as a leaf fades from off a vine or a fig tree.
for my sword has drunk its fill in the namespaces. behold, it will come down on adom, and on the people of my curse, for judgement.
yeahoh-vowelconsonant's sword is filled with blood. it is covered with fat, with the blood of lambs and goats, with the fat of the kidneys of rams; for yeahoh-vowelconsonant has a slaughter in bozrah, and a great slaughter in the land of adom.
the wild oxen will come down with them, and the young bulls with the mighty bulls; and their land will be drunken with blood, and their dust made greasy with fat.
for yeahoh-vowelconsonant has a day of vengeance, a year of recompense for the cause of zion.
her streams will be turned into pitch, her dust into sulphur, and her land will be burning pitch.
she won't be quenched night or day. her smoke will go up to world. from generation to generation, she will lie waste. no one will pass through her forever and ever.
but the pelican and the porcupine will inherit her. the owl and the raven will dwell in her. he will stretch the line of confusion over her, and the plumb line of emptiness.
they shall call her nobles to the kingdom, but none shall be there; and all her princes shall be nothing.
thorns will come up in her palaces, nettles and thistles in her fortresses; and she will be a habitation of jackals, a court for ostriches.
the wild animals of the desert will meet with the wolves, and the wild goat will cry to his fellow. yes, the night creature shall settle there, and shall find herself a place of rest.
the arrow snake will make her nest there, and lay, hatch, and gather under her shade. yes, the kites will be gathered there, every one with her mate.
search in the book of yeahoh-vowelconsonant, and read: not one of these will be missing. none will lack her mate. for my mouth has mitzva'ed, and his breathwind has gathered them.
he has cast the lot for them, and his hand has divided her to them with a measuring line. they shall inherit her until world. from generation to generation they will dwell in her.
35
the desert and the dry land will be glad. the desert will rejoice and blossom like a rose.
it will blossom abundantly, and rejoice even with joy and singing. lebanon's heavyweight will be given to her, the excellence of karmel and sharon. they will see yeahoh-vowelconsonant's heavyweight, the excellence of our theory.
strengthen the weak hands, and make the feeble knees firm.
tell those who have a fearful heart, be strong. don't be afraid. behold, your theory will come with vengeance, theory's retribution. he will come and save you.
then the eyes of the blind will be opened, and the ears of the deaf will be unstopped.
then the lame man will leap like a deer, and the tongue of the mute will sing; for waters will break out in the desert, and streams in the desert.
the burning sand will become a pool, and the thirsty ground springs of water. grass with reeds and rushes will be in the habitation of jackals, where they lay.
a highway will be there, a road, and it will be called the dedicated way. the unclean shall not pass over it, but it will be for those who walk in the way. wicked fools shall not go there.
no lion will be there, nor will any ravenous animal go up on it. they will not be found there; but the redeemed will walk there.
then yeahoh-vowelconsonant's ransomed ones will return, and come with singing to zion; and world joy will be on their heads. they will obtain gladness and joy, and sorrow and sighing will flee away.
36
now in the fourteenth year of king xheceqiyeaho, senaxherib king of assyria attacked all of the fortified cities of yeahudah and captured them.
the king of assyria sent rab-shaqeh from lakhish to yerushalem to king xheceqiyeaho with a heavy army. he stood by the aqueduct from the upper pool in the fuller's field highway.
then aliaqim the son of xhilqiyeaho, who was over the household, and shebna the scribe, and yoaxh, the son of asaf the recorder came out to him.
rab-shaqeh said to them, now tell xheceqiyeaho, ‘the great king, the king of assyria, says, what confidence is this in which you trust?
i say that your counsel and strength for the war are only vain words. now in whom do you trust, that you have rebelled against me?
behold, you trust in the staff of this bruised reed, even in egypt, which if a man leans on it, it will come into his hand and pierce it. so is fuhrero king of egypt to all who trust in him.
but if you tell me, ‘we trust in yeahoh-vowelconsonant our theory,' isn't that he whose high places and whose slaughter-places xheceqiyeaho has taken away, and has said to yeahudah and to yerushalem, ‘you shall sink down before this slaughter-place?'
now therefore, please make a pledge to my mister the king of assyria, and i will give you two thousand horses, if you are able on your part to set riders on them.
how then can you turn away the face of one captain of the least of my mister's workers, and put your trust in egypt for chariots and for horsemen?
have i come up now without yeahoh-vowelconsonant against this land to destroy her? yeahoh-vowelconsonant said to me, go up against this land, and destroy her.'
then aliaqim, shebna and yoaxh said to rab-shaqeh, please speak to your workers in aramaic, for we understand it. don't speak to us in the yeahudeans' language in the hearing of the people who are on the wall.
but rab-shaqeh said, has my mister sent me only to your mister and to you, to speak these words, and not to the men who sit on the wall, who will eat their own dung and drink their own urine with you?
then rab-shaqeh stood, and called out with a loud voice in the yeahudeans' language, and said, hear the words of the great king, the king of assyria.
the king says, ‘don't let xheceqiyeaho deceive you; for he will not be able to deliver you.
don't let xheceqiyeaho make you trust in yeahoh-vowelconsonant, saying, yeahoh-vowelconsonant will surely deliver us. this city won't be given into the hand of the king of assyria.'
don't listen to xheceqiyeaho, for the king of assyria says, ‘make your peace with me, and come out to me; and each of you eat from his vine, and each one from his fig tree, and each one of you drink the waters of his own cistern;
until i come and take you away to a land like your own land, a land of grain and new wine, a land of bread and vineyards.
beware lest xheceqiyeaho persuade you, saying, yeahoh-vowelconsonant will deliver us. have any of the theories of the nations delivered their lands from the hand of the king of assyria?
where are the theories of xhamat and arpad? where are the theories of sefarvaim? have they delivered shomron from my hand?
who are they amongst all the theories of these countries that have delivered their country out of my hand, that yeahoh-vowelconsonant should deliver yerushalem out of my hand?'
but they remained silent, and said nothing in reply, for the king's mitzvah was, don't answer him.
then aliaqim the son of xhilqiyeaho, who was over the household, and shebna the scribe, and yoaxh, the son of asaf the recorder, came to xheceqiyeaho with their clothes torn, and told him the words of rab-shaqeh.
37
when king xheceqiyeaho heard it, he tore his clothes, covered himself with sackcloth, and went into yeahoh-vowelconsonant's house.
he sent aliaqim, who was over the household, and shebna the scribe, and the elders of the kohens, covered with sackcloth, to yeshuayeaho the bringer, the son of amoz.
they said to him, xheceqiyeaho says, ‘today is a day of trouble, and of rebuke, and of rejection; for the children have come to the birth, and there is no strength to give birth.
it may be yeahoh-vowelconsonant your theory will hear the words of rab-shaqeh, whom the king of assyria his mister has sent to defy the living theory, and will rebuke the words which yeahoh-vowelconsonant your theory has heard. therefore lift up your prayer for the remnant that is left.'
so the workers of king xheceqiyeaho came to yeshuayeaho.
yeshuayeaho said to them, tell your mister, ‘yeahoh-vowelconsonant says, don't be afraid of the words that you have heard, with which the workers of the king of assyria have blasphemed me.
behold, i will put a breathwind in him and he will hear news, and will return to his own land. i will let him fall by the sword in his own land.'
so rab-shaqeh returned, and found the king of assyria warring against libnah, for he heard that he had departed from lakhish.
he heard news concerning tirhaqa king of ethiopia, he has come out to fight against you. when he heard it, he sent messengers to xheceqiyeaho, saying,
thus you shall speak to xheceqiyeaho king of yeahudah, saying, ‘don't let your theory in whom you trust deceive you, saying, yerushalem won't be given into the hand of the king of assyria.
behold, you have heard what the kings of assyria have done to all lands, by netting them. shall you be delivered?
have the theories of the nations delivered them, which my fathers have destroyed, gocan, xharan, rezef, and the children of eden who were in telassar?
where is the king of xhamat, and the king of arpad, and the king of the city of sefarvaim, of hena, and ivah?'
xheceqiyeaho received the letter from the hand of the messengers and read it. then xheceqiyeaho went up to yeahoh-vowelconsonant's house, and spread it before yeahoh-vowelconsonant.
xheceqiyeaho prayed to yeahoh-vowelconsonant, saying,
yeahoh-vowelconsonant of troops, the theory of yisreal, who is enthroned amongst the kherubim, you are the theory, even you alone, of all the kingdoms of the land. you have made the namespaces and the land.
turn your ear, yeahoh-vowelconsonant, and hear. open your eyes, yeahoh-vowelconsonant, and behold. hear all of the words of senaxherib, who has sent to defy the living theory.
truly, yeahoh-vowelconsonant, the kings of assyria have destroyed all the countries and their land,
and have cast their theories into the fire; for they were no theories, but the work of men's hands, wood and stone; therefore they have made them get lost.
now therefore, yeahoh-vowelconsonant our theory, save us from his hand, that all the kingdoms of the land may know that you are yeahoh-vowelconsonant, even you only.
then yeshuayeaho the son of amoz sent to xheceqiyeaho, saying, yeahoh-vowelconsonant, the theory of yisreal says, ‘because you have prayed to me against senaxherib king of assyria,
this is the word which yeahoh-vowelconsonant has spoken concerning him: the virgin daughter of zion has despised you and ridiculed you. the daughter of yerushalem has shaken her head at you.
whom have you defied and blasphemed? against whom have you exalted your voice and lifted up your eyes on high? against the dedicated one of yisreal.
by your workers, you have defied my mister, and have said, with the multitude of my chariots i have come up to the height of the mountains, to the innermost parts of lebanon. i will cut down its tall cedars and its choice cypress trees. i will come into its farthest height, the forest of its fruitful field.
i have dug and drunk water, and with the sole of my feet i will dry up all the rivers of egypt.
‘have you not heard how i have done it long ago, and formed her in ancient times? now i have brought her to pass, that she should be yours to destroy fortified cities, turning them into ruinous heaps.
therefore their inhabitants had short hand. they were dismayed and confounded. they were like the grass of the field, and like the green herb, like the grass on the housetops, and like a field before her crop has grown.
but i know your sitting down, your going out, your coming in, and your raging against me.
because of your raging against me, and because your arrogance has come up into my ears, therefore i will put my hook in your nose and my bridle in your lips, and i will turn you back by the way by which you came.
‘this shall be the sign to you: you will eat this year that which grows of itself, and in the second year that which springs from it; and in the third year sow and reap and plant vineyards, and eat their fruit.
the remnant that is escaped of the house of yeahudah will again take root downward, and bear fruit upward.
for out of yerushalem a remnant will go out, and survivors will escape from mount zion. the zeal of yeahoh-vowelconsonant of troops will perform this.'
therefore yeahoh-vowelconsonant says concerning the king of assyria, ‘he will not come to this city, nor shoot an arrow there, neither will he come before her with shield, nor cast up a mound against her.
he will return the way that he came, and he won't come to this city,' says yeahoh-vowelconsonant.
‘for i will defend this city to save her, for my own sake, and for my worker david's sake.'
then yeahoh-vowelconsonant's messenger went out and struck one hundred and eighty-five thousand men in the camp of the assyrians. when men arose early in the morning, behold, these were all dead bodies.
so senaxherib king of assyria departed, went away, returned to nineveh, and stayed there.
as he was sinking down in the house of nisrokh his theory, adramelekh and sharezer his sons struck him with the sword; and they escaped into the land of ararat. esar xhadon his son reigned in his place.
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in those days xheceqiyeaho was sick and near death. yeshuayeaho the bringer, the son of amoz, came to him, and said to him, yeahoh-vowelconsonant says, ‘set your house in order, for you will die, and not live.'
then xheceqiyeaho turned his face to the wall and prayed to yeahoh-vowelconsonant,
and said, remember now, yeahoh-vowelconsonant, i beg you, how i have walked before you in truth and with a perfect heart, and have done that which is good in your sight. then xheceqiyeaho wept bitterly.
then yeahoh-vowelconsonant's word came to yeshuayeaho, saying,
go, and tell xheceqiyeaho, ‘yeahoh-vowelconsonant, the theory of david your father, says, i have heard your prayer. i have seen your tears. behold, i will add fifteen years to your life.
i will deliver you and this city out of the hand of the king of assyria, and i will defend this city.
this shall be the sign to you from yeahoh-vowelconsonant, that yeahoh-vowelconsonant will do this thing that he has spoken.
behold, i will let the shadow on the sundial, which has gone down on the sundial of axhac with the sun, return backward ten steps.' so the sun returned ten steps on the sundial on which it had gone down.
the writing of xheceqiyeaho king of yeahudah, when he had been sick, and had recovered of his sickness:
i said, in the middle of my life i go into the gates of sheol. i am deprived of the residue of my years.
i said, i won't see yeahoh-vowelconsonant, yeahoh-vowelconsonant in the land of the living. i will see man no more with the inhabitants of the world.
my dwelling is removed, and is carried away from me like a shepherd's tent. i have rolled up my life like a weaver. he will cut me off from the loom. from day even to night you will make an end of me.
i waited patiently until morning. he breaks all my bones like a lion. from day even to night you will make an end of me.
i chattered like a swallow or a crane. i moaned like a dove. my eyes weaken looking upward. my mister, i am oppressed. be my security.
what will i say? he has both spoken to me, and himself has done it. i will walk carefully all my years because of the anguish of my self.
my mister, men live by these things; and my breathwind finds life in all of them. you restore me, and let me live.
behold, for peace i had great anguish, but you have in love for my self delivered it from the pit of corruption; for you have cast all my misses behind your back.
for sheol can't praise you. death can't celebrate you. those who go down into the pit can't hope for your truth.
the living, the living, he shall praise you, as i do today. the father shall make known your truth to the children.
yeahoh-vowelconsonant will save me. therefore we will sing my songs with stringed instruments all the days of our life in yeahoh-vowelconsonant's house.
now yeshuayeaho had said, let them take a cake of figs, and lay it for a poultice on the boil, and he shall recover.
xheceqiyeaho also had said, what is the sign that i will go up to yeahoh-vowelconsonant's house?
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at that time, merodakh-baladan the son of baladan, king of babylon, sent letters and a present to xheceqiyeaho, for he heard that he had been sick, and had recovered.
xheceqiyeaho was pleased with them, and showed them the house of his precious things, the silver, the gold, the spices, and the precious oil, and all the house of his armour, and all that was found in his treasures. there was nothing in his house, nor in all his dominion, that xheceqiyeaho didn't show them.
then yeshuayeaho the bringer came to king xheceqiyeaho, and asked him, what did these men say? from where did they come to you? xheceqiyeaho said, they have come from a country far from me, even from babylon.
then he asked, what have they seen in your house? xheceqiyeaho answered, they have seen all that is in my house. there is nothing amongst my treasures that i have not shown them.
then yeshuayeaho said to xheceqiyeaho, hear the word of yeahoh-vowelconsonant of troops:
‘behold, the days are coming when all that is in your house, and that which your fathers have stored up until today, will be carried to babylon. nothing will be left,' says yeahoh-vowelconsonant.
‘they will take away your sons who will issue from you, whom you shall father, and they will be eunuchs in the king of babylon's palace.'
then xheceqiyeaho said to yeshuayeaho, yeahoh-vowelconsonant's word which you have spoken is good. he said moreover, for there will be peace and truth in my days.
40
comfort, comfort my people, says your theory.
speak comfortably to yerushalem, and call out to her that her warfare is accomplished, that her distortion is pardoned, that she has received of yeahoh-vowelconsonant's hand double for all her misses.
the voice of one who calls out, prepare the way of yeahoh-vowelconsonant in the desert. make a level highway in the desert for our theory.
every valley shall be exalted, and every mountain and hill shall be made low. the uneven shall be made level, and the rough places a plain.
yeahoh-vowelconsonant's heavyweight shall be revealed, and all flesh shall see it together; for the mouth of yeahoh-vowelconsonant has spoken.
the voice of one saying, cry out. one said, what shall i cry? all flesh is like grass, and all its heavyweight is like the flower of the field.
the grass withers, the flower fades, because yeahoh-vowelconsonant's breath blows on it. surely the people are like grass.
the grass withers, the flower fades; but the word of our theory stands to world.
you who inform zion, go up on a high mountain. you who inform yerushalem, lift up your voice with strength. lift it up. don't be afraid. say to the cities of yeahudah, behold, your theory.
behold, my mister yeahoh-vowelconsonant will come in strength, and his arm will rule for him. behold, his reward is with him, and his recompense before him.
he will feed his flock like a shepherd. he will gather the lambs in his arm, and carry them in his bosom. he will gently manage those who have their young.
who has measured the waters in the hollow of his hand, and marked off the namespaces with his span, and calculated the dust of the land in a measuring basket, and weighed the mountains in scales, and the hills in a balance?
who has directed yeahoh-vowelconsonant's breathwind, or has let him know as his counsellor?
who did he take counsel with, and who instructed him, and taught him in the path of justice, and taught him knowledge, and showed him the way of understanding?
behold, the nations are like a drop in a bucket, and are regarded as a speck of dust on a balance. behold, he lifts up the islands like a very little thing.
lebanon is not sufficient to burn, nor its animals sufficient for an onup.
all the nations are like nothing before him. they are regarded by him as less than nothing, and vanity.
to whom then will you liken theory? or what likeness will you compare to him?
a workman has cast a sculpture, and the goldsmith overlays it with gold, and casts silver chains for it.
he who is too impoverished for such a higher chooses a tree that will not rot. he seeks a skilful workman to set up a sculpture for him that will not be moved.
haven't you known? haven't you heard? haven't you been told from the beginning? haven't you understood from the foundations of the land?
it is he who sits above the circle of the land, and her inhabitants are like grasshoppers; who stretches out the namespaces like a curtain, and spreads them out like a tent to settle in,
who brings princes to nothing, who makes the judges of the land meaningless.
they are planted scarcely. they are sown scarcely. their stock has scarcely taken root in the ground. he merely blows on them, and they wither, and the whirlwind takes them away as stubble.
to whom then will you liken me? who is my equal? says the dedicated one.
lift up your eyes on high, and see who has created these, who brings out their troop by number. he calls them all by name. by the greatness of his might, and because he is strong in energy, not one is lacking.
why do you say, yaqob, and speak, yisreal, my way is hidden from yeahoh-vowelconsonant, and the justice due me is disregarded by my theory?
haven't you known? haven't you heard? the world theory, yeahoh-vowelconsonant, the creator of the ends of the land, doesn't faint. he isn't weary. his understanding is unsearchable.
he gives energy to the weak. he increases the strength of him who has no might.
even the youths faint and get weary, and the young men utterly fall;
but those who wait for yeahoh-vowelconsonant will renew their strength. they will mount up with wings like eagles. they will run, and not be weary. they will walk, and not faint.
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keep silent before me, islands, and let the peoples renew their strength. let them come near, then let them speak. let's meet together for judgement.
who has raised up one from the east? who called him to his feet in being right? he hands over nations to him and makes him rule over kings. he gives them like the dust to his sword, like the driven stubble to his bow.
he chases them and passes by safely, even by a way that he had not gone with his feet.
who has worked and done it, calling the generations from the beginning? i, yeahoh-vowelconsonant, the first, and with the last, i am he.
the islands have seen, and respect. the ends of the land tremble. they approach, and come.
everyone helps his neighbour. they say to their brothers, be strong.
so the carpenter encourages the goldsmith. he who smooths with the hammer encourages him who strikes the anvil, saying of the soldering, it is good; and he fastens it with nails, that it might not totter.
but you, yisreal, my worker, yaqob whom i have chosen, the seed of abraham my love,
you whom i have taken hold of from the ends of the land, and called from her corners, and said to you, ‘you are my worker. i have chosen you and have not cast you away.'
don't you be afraid, for i am with you. don't be dismayed, for i am your theory. i will strengthen you. yes, i will help you. yes, i will uphold you with the right hand of my being right.
behold, all those who are incensed against you will be disappointed and confounded. those who strive with you will be like nothing, and shall get lost.
you will seek them, and won't find them, even those who contend with you. those who war against you will be as nothing, as a nonexistent thing.
for i, yeahoh-vowelconsonant your theory, will hold your right hand, saying to you, ‘don't be afraid. i will help you.'
don't be afraid, you worm yaqob, and you men of yisreal. i will help you, says yeahoh-vowelconsonant. your redeemer is the dedicated one of yisreal.
behold, i have made you into a new sharp threshing instrument with teeth. you will thresh the mountains, and beat them small, and will make the hills like chaff.
you will winnow them, and the wind will carry them away, and the whirlwind will scatter them. you will rejoice in yeahoh-vowelconsonant. you will heavyweight in the dedicated one of yisreal.
the poor and needy seek water, and there is none. their tongue fails for thirst. i, yeahoh-vowelconsonant, will answer them. i, the theory of yisreal, will not forsake them.
i will open rivers on the bare heights, and springs in the middle of the valleys. i will make the desert a pool of water, and the dry land springs of water.
i will put cedar, acacia, myrtle, and oil trees in the desert. i will set cypress trees, pine, and box trees together in the desert;
that they may see, know, consider, and understand together, that yeahoh-vowelconsonant's hand has done this, and the dedicated one of yisreal has created her.
produce your cause, says yeahoh-vowelconsonant. bring out your strong reasons. says the king of yaqob.
let them announce and tell us what will happen. tell the former things, what they are, and we will put the to heart, and know the latter end of them; or let us hear things to come.
tell the things that are to come hereafter, that we may know that you are theories. yes, do good, or do fracture, that we may be dismayed, and see it together.
behold, you are nothing, and your work is nothing. he who chooses you is an abomination.
i have raised up one from the north, and he has come, from the rising of the sun, one who calls on my name, and he shall come on rulers as on mortar, and as the potter treads clay.
who has told from the beginning, that we may know? and before, that we may say, ‘he is right?' surely, there is no one who tells. surely, there is no one who lets hear. surely, there is no one who hears your words.
i am the first to say to zion, ‘behold, look at them;' and i will give one who informs yerushalem.
when i look, there is no man, even amongst them there is no counsellor who, when i ask, can answer a word.
behold, all of their deeds are power and nothing. their molten images are wind and confusion.
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behold, my worker, whom i uphold, my chosen, in whom my self delights: i have put my breathwind on him. he will bring justice to the nations.
he will not shout, nor raise his voice, nor let it be heard in the street.
he won't break a bruised reed. he won't quench a dimly burning wick. he will let justice emerge to truth.
he will not fail nor be discouraged, until he has set justice in the land, and the islands wait for his torah.
theory yeahoh-vowelconsonant, he who created the namespaces and stretched them out, he who spread out the land and that which comes out of her, he who gives breath to her people and breathwind to those who walk in her, says:
i, yeahoh-vowelconsonant, have called you in being right. i will hold your hand. i will keep you, and make you a covenant for the people, as a light for the nations,
to open the blind eyes, to bring the prisoners out of the dungeon, and those who sit in darkness out of the prison.
i am yeahoh-vowelconsonant. that is my name. i will not give my heavyweight to another, nor my praise to sculptures.
behold, the former things have come and i tell new things. i tell you about them before they spring up.
sing to yeahoh-vowelconsonant a new song, and his praise from the end of the land, you who go down to the sea, and all that is therein, the islands and their inhabitants.
let the desert and its cities raise their voices, with the villages that qedar inhabits. let the inhabitants of sela sing. let them shout from the top of the mountains.
let them give heavyweight to yeahoh-vowelconsonant, and tell his praise in the islands.
yeahoh-vowelconsonant will emerge like a hero. he will stir up zeal like a man of war. he will raise a war cry. yes, he will shout aloud. he will hero over his enemies.
i have been silent a long time. i have been quiet and restrained myself. now i will cry out like a travailing woman. i will both gasp and pant.
i will destroy mountains and hills, and dry up all their herbs. i will make the rivers islands, and will dry up the pools.
i will let the blind go by a way that they don't know. i will let them way in lanes that they don't know. i will make darkness light before them, and crooked places straight. i will do these things, and i will not forsake them.
those who trust in sculptures, who say to molten images, ‘you are our theories,' will be turned back. they will be utterly disappointed.
hear, you deaf, and look, you blind, that you may see.
who is blind, but my worker? or who is as deaf as my messenger whom i send? who is as blind as he who is at peace, and as blind as yeahoh-vowelconsonant's worker?
you see many things, but don't observe. his ears are open, but he doesn't listen.
it pleased yeahoh-vowelconsonant, for his being right' sake, to magnify the torah and make it honourable.
but this is a robbed and plundered people. all of them are snared in holes, and they are hidden in prisons. they have become captives, and no one delivers, and a plunder, and no one says, ‘restore them.'
who is there amongst you who will give ear to this? who will listen and hear for the time to come?
who gave yaqob as plunder, and yisreal to the robbers? didn't yeahoh-vowelconsonant, he against whom we have missed? for they would not walk in his ways, and they disobeyed his torah.
therefore he poured the fierceness of his anger on him, and the strength of battle. it set him on fire all around, but he didn't know. it burnt him, but he didn't take it to heart.
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but now yeahoh-vowelconsonant who created you, yaqob, and he who formed you, yisreal, says: don't be afraid, for i have redeemed you. i have called you by your name. you are mine.
when you pass through the waters, i will be with you, and through the rivers, they will not overflow you. when you walk through the fire, you will not be burnt, and flame will not scorch you.
for i am yeahoh-vowelconsonant your theory, the dedicated one of yisreal, your saver. i have given egypt as your ransom, ethiopia and seba in your place.
since you have been precious and honoured in my sight, and i have loved you, therefore i will give people in your place, and nations instead of your life.
don't be afraid, for i am with you. i will bring your seed from the east, and gather you from the west.
i will tell the north, ‘give them up.' and tell the south, ‘don't hold them back. bring my sons from far away, and my daughters from the ends of the land—
everyone who is called by my name, and whom i have created for my heavyweight, whom i have formed, yes, whom i have made.'
bring out the blind people who have eyes, and the deaf who have ears.
let all the nations be gathered together, and let the peoples be assembled. who amongst them can tell this, and let us hear former things? let them bring their witnesses, that they may be justified, or let them hear, and say, that is true.
you are my witnesses, says yeahoh-vowelconsonant, with my worker whom i have chosen; that you may know and emunah me, and understand that i am he. before me there was no theory formed, neither will there be after me.
i myself am yeahoh-vowelconsonant. besides me, there is no saver.
i have told, i have saved, and i have shown, and there was no strange theory amongst you. therefore you are my witnesses, says yeahoh-vowelconsonant, and i am theory.
yes, since the day was, i am he. there is no one who can deliver out of my hand. i will work, and who can hinder her?
yeahoh-vowelconsonant, your redeemer, the dedicated one of yisreal says: for your sake, i have sent to babylon, and i will bring all of them down as fugitives, even the khaldeans, in the ships of their rejoicing.
i am yeahoh-vowelconsonant, your dedicated one, the creator of yisreal, your king.
yeahoh-vowelconsonant, who makes a way in the sea, and a path in the mighty waters,
who the chariot and horse emerge, the army and the mighty man (they lie down together, they shall not rise; they are extinct, they are quenched like a wick) says:
don't remember the former things, and don't consider the things of old.
behold, i will do a new thing. she springs out now. don't you know her? i will even make a way in the desert, and rivers in the desert.
the animals of the field, the jackals and the ostriches, shall honour me, because i give water in the desert and rivers in the desert, to give drink to my people, my chosen,
the people which i formed for myself, that they might declare my praise.
yet you have not called on me, yaqob; but you have been weary of me, yisreal.
you have not brought me any of your sheep for onups, neither have you honoured me with your slaughters. i have not let you work with rester, nor wearied you with frankincense.
you have bought me no sweet cane with money, nor have you filled me with the fat of your slaughters, but you have burdened me with your misses. you have wearied me with your distortions.
i, even i, am he who blots out your missteps for my own sake; and i will not remember your misses.
put me in remembrance. let us plead together. declare your case, that you may be justified.
your first father missed, and your teachers have misstepped against me.
therefore i will void the princes of the dedicated; and i will make yaqob a curse, and yisreal an insult.
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yet listen now, yaqob my worker, and yisreal, whom i have chosen.
this is what yeahoh-vowelconsonant who made you, and formed you from the womb, who will help you says: don't be afraid, yaqob my worker; and you, yeshurun, whom i have chosen.
for i will pour water on him who is thirsty, and streams on the dry ground. i will pour my breathwind on your descendants, and my blessing on your emergence;
and they will spring up amongst the grass, as willows by the watercourses.
one will say, ‘i am yeahoh-vowelconsonant's.' another will be called by the name of yaqob; and another will write with his hand ‘to yeahoh-vowelconsonant,' and honour the name of yisreal.
this is what yeahoh-vowelconsonant, the king of yisreal, and his redeemer, yeahoh-vowelconsonant of troops, says: i am the first, and i am the last; and besides me there is no theory.
who is like me? who will call, and will tell her, and set her in order for me, since i established the ancient people? let them tell the things that are coming, and that will happen.
don't fear, neither be afraid. haven't i let you hear it long ago, and told it? you are my witnesses. is there a theory besides me? indeed, there is not. i don't know any other rock.
everyone who makes a sculpture is vain. the things that they delight in will not profit. their own witnesses don't see, nor know, that they may be disappointed.
who has fashioned a theory, or moulds a sculpture that is profitable for nothing?
behold, all his fellows will be disappointed; and the workmen are mere men. let them all be gathered together. let them stand up. they will fear. they will be put to shame together.
the blacksmith takes an axe, works in the coals, fashions it with hammers, and works it with his strong arm. he is hungry, and his strength fails; he drinks no water, and is faint.
the carpenter stretches out a line. he marks it out with a pencil. he shapes it with planes. he marks it out with compasses, and shapes it like the figure of a man, with the beauty of a man, to settle in a house.
he cuts down cedars for himself, and takes the cypress and the oak, and strengthens for himself one amongst the trees of the forest. he plants a cypress tree, and the rain nourishes it.
then it will be for a man to burn; and he takes some of it and warms himself. yes, he burns it and bakes bread. yes, he makes a theory and sinks down to it; he makes it a sculpture, and falls down to it.
he burns part of it in the fire. with part of it, he eats meat. he roasts a roast and is satisfied. yes, he warms himself and says, aha. i am warm. i have seen the fire.
the rest of it he makes into a theory, even his sculpture. he bows down to it and sinks down, and prays to it, and says, deliver me, for you are my theory.
they don't know, neither do they consider, for he has shut their eyes, that they can't see, and their hearts, that they can't understand.
no one thinks, neither is there knowledge nor understanding to say, i have burnt part of it in the fire. yes, i have also baked bread on its coals. i have roasted meat and eaten it. shall i make the rest of it into an abomination? shall i bow down to a tree trunk?
he feeds on ashes. a deceived heart has turned him aside; and he can't deliver his self, nor say, isn't there a lie in my right hand?
remember these things, yaqob and yisreal, for you are my worker. i have formed you. you are my worker. yisreal, you will not be forgotten by me.
i have blotted out, as a thick cloud, your missteps, and, as a cloud, your misses. return to me, for i have redeemed you.
sing, you namespaces, for yeahoh-vowelconsonant has done it. shout, you lower parts of the land. break out into singing, you mountains, o forest, all of your trees, for yeahoh-vowelconsonant has redeemed yaqob, and will heavyweigh himself in yisreal.
yeahoh-vowelconsonant, your redeemer, and he who formed you from the womb says: i am yeahoh-vowelconsonant, who makes all things; who alone stretches out the namespaces; who spreads out the land by myself;
who frustrates the signs of the liars, and makes diviners mad; who turns wise men backward, and makes their knowledge foolish;
who confirms the word of his worker, and performs the counsel of his messengers; who says of yerushalem, ‘she will be inhabited;' and of the cities of yeahudah, ‘they will be built,' and ‘i will raise up her waste places;'
who says to the deep, ‘be dry,' and ‘i will dry up your rivers,'
who says of cyrus, ‘he is my shepherd, and shall perform all my pleasure,' even saying of yerushalem, ‘she will be built;' and of the temple, ‘your foundation will be laid.'
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yeahoh-vowelconsonant says to his sink-swim-chat, to cyrus, whose right hand i have held to subdue nations before him and strip kings of their armour, to open the doors before him, and the gates shall not be shut:
i will go before you and make the rough places smooth. i will break the doors of bronze in pieces and cut apart the bars of iron.
i will give you the treasures of darkness and hidden riches of secret places, that you may know that it is i, yeahoh-vowelconsonant, who calls you by your name, even the theory of yisreal.
for yaqob my worker's sake, and yisreal my chosen, i have called you by your name. i have given you a title, though you have not known me.
i am yeahoh-vowelconsonant, and there is no one else. besides me, there is no theory. i will strengthen you, though you have not known me,
that they may know from the rising of the sun, and from the west, that there is no one besides me. i am yeahoh-vowelconsonant, and there is no one else.
i form the light and create darkness. i make peace and create fracture. i am yeahoh-vowelconsonant, who does all these things.
rain, you namespaces, from above, and let the namespaces pour down being right. let the land open, saving and being right spring up. i, yeahoh-vowelconsonant, alone have created it.
hoy, him who strives with his maker— a clay pot amongst the clay pots of the earth. shall the clay ask him who fashions it, ‘what are you making?' or your work, ‘he has no hands?'
hoy, him who says to a father, ‘what have you become the father of?' or to a mother, ‘what have you given birth to?'
yeahoh-vowelconsonant, the dedicated one of yisreal and his maker says: you ask me about the things that are to come, concerning my sons, and you mitzvah me concerning the work of my hands.
i have made the land, and created man on her. i, even my hands, have stretched out the namespaces. i have mitzva'ed all their troop.
i have raised him up in being right, and i will make all his ways straight. he shall build my city, and he shall let my exiles go free, not for price nor reward, says yeahoh-vowelconsonant of troops.
yeahoh-vowelconsonant says: the labour of egypt, and the merchandise of ethiopia, and the sabeans, men of stature, will come over to you, and they will be yours. they will go after you. they shall come over in chains. they will bow down to you. they will make supplication to you: ‘surely theory is in you; and there is no one else. there is no other theory.
most certainly you are a theory who has hidden yourself, theory of yisreal, the saver.'
they will be disappointed, yes, confounded, all of them. those who are makers of idols will go into confusion together.
yisreal will be saved by yeahoh-vowelconsonant with a world saving. you will not be disappointed nor confounded until worlds until.
for yeahoh-vowelconsonant who created the namespaces, the theory who formed the land and made it, who established her and didn't create her a waste, who formed her to be settled says: i am yeahoh-vowelconsonant. there is no other.
i have not spoken in secret, in a place of the land of darkness. i didn't say to the seed of yaqob, ‘seek me in vain.' i, yeahoh-vowelconsonant, speak being right. i tell things that are right.
assemble yourselves and come. draw near together, you who have escaped from the nations. those have no knowledge who carry the wood of their sculpture, and pray to a theory that can't save.
tell and present it. yes, let them take counsel together. who has shown this from ancient time? who has told it of old? haven't i, yeahoh-vowelconsonant? there is no other theory besides me, a just theory and a saver. there is no one besides me.
look to me, and be saved, all the ends of the land; for i am theory, and there is no other.
i have sworn by myself. the word has gone out of my mouth in being right, and will not be revoked, that to me every knee shall bow, every tongue shall take an oath.
they will say of me, ‘there is being right and strength only in yeahoh-vowelconsonant.' even to him will men come. all those who raged against him will be disappointed.
all the seed of yisreal will be justified in yeahoh-vowelconsonant, and will rejoice.
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bel bows down. nebo stoops. their idols are carried by animals, and on the livestock. the things that you carried around are heavy loads, a burden for the weary.
they stoop and they bow down together. they could not deliver the burden, but they have gone into captivity.
listen to me, house of yaqob, and all the remnant of the house of yisreal, that have been carried from their birth, that have been carried from the womb.
even to old age i am he, and even to grey hairs i will carry you. i have made, and i will bear. yes, i will carry, and will deliver.
to whom will you compare me, and consider my equal, and compare me, as if we were the same?
some pour out gold from the bag, and weigh silver in the balance. they hire a goldsmith, and he makes it a theory. they fall down— yes, they sink down.
they bear it on their shoulder. they carry it, and set it in its place, and it stands there. it cannot move from its place. yes, one may cry to it, yet it can not answer. it cannot save him out of his trouble.
remember this, and show yourselves men. bring it to mind again, you missteppers.
remember the former things of old; for i am theory, and there is no other. i am theory, and there is none like me.
i tell the end from the beginning, and from ancient times things that are not yet done. i say: my counsel will stand, and i will do all that i please.
i call a ravenous bird from the east, the man of my counsel from a far country. yes, i have spoken. i will also bring her. i have planned. i will also do her.
listen to me, you stubborn-hearted, who are far from being right.
i bring my being right near. it is not far off, and my saving will not wait. i will grant saving to zion, my heavyweight to yisreal.
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come down and sit in the dust, virgin daughter of babylon. sit on the ground without a throne, daughter of the khaldeans. for you will no longer be called tender and delicate.
take the millstones and grind flour. remove your veil, lift up your skirt, uncover your legs, and wade through the rivers.
your nakedness will be uncovered. yes, your shame will be seen. i will take vengeance, and will spare no one.
our redeemer, yeahoh-vowelconsonant of troops is his name, is the dedicated one of yisreal.
sit in silence, and come into darkness, daughter of the khaldeans. for you shall no longer be called the mistress of kingdoms.
i was angry with my people. i voided my inheritance and gave them into your hand. you showed them no wombing. you laid a very heavy yoke on the aged.
you said, ‘i will be a princess to world,' so that you didn't lay these things to your heart, nor did you remember the results.
now therefore hear this, you who are given to pleasures, who sit securely, who say in your heart, ‘i am, and there is no one else besides me. i won't sit as a widow, neither will i know the loss of children.'
but these two things will come to you in a moment in one day: the loss of children and widowhood. they will come on you in their full measure, in the multitude of your sorceries, and the great abundance of your enchantments.
for you have trusted in your fracture. you have said, ‘no one sees me.' your wisdom and your knowledge has perverted you. you have said in your heart, ‘i am, and there is no one else besides me.'
therefore fracture will come on you. you won't know when it dawns. passion will fall on you. you won't be able to put it away. catastrophe will come on you suddenly, which you don't know.
stand now with your enchantments and with the multitude of your sorceries, in which you have laboured from your youth, as if you might profit, as if you might prevail.
you are wearied in the multitude of your counsels. now let the astrologers, the stargazers, and the monthly prognosticators stand up and save you from the things that will come upon you.
behold, they are like stubble. the fire will burn them. they won't deliver themselves from the hand of the flame. it won't be a coal to warm at or a fire to sit by.
the things that you laboured in will be like this: those who have trafficked with you from your youth will each wander in his own way. there will be no one to save you.
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hear this, house of yaqob, you who are called by the name of yisreal, and have come out of the waters of yeahudah. you swear by yeahoh-vowelconsonant's name, and make mention of the theory of yisreal, but not in truth, nor in being right—
for they call themselves citizens of the dedicated city, and rely on the theory of yisreal; yeahoh-vowelconsonant of troops is his name.
i have told the former things from of old. yes, they went out of my mouth, and i revealed them. i did them suddenly, and they came.
because i knew that you are obstinate, and your neck is an iron sinew, and your brow bronze;
therefore i have told you from of old; before it came i have let you hear; lest you should say, ‘my idol has done them. my sculpture and my molten image has mitzva'ed them.'
you have heard. now see all this. and you, won't you tell it? i have let you hear news from now, even hidden things, which you have not known.
they are created now, and not from of old. before today, you didn't hear them, lest you should say, ‘behold, i knew them.'
yes, you didn't hear. yes, you didn't know. yes, from of old your ear was not opened, for i knew that you dealt very treacherously, and were called a misstepper from the womb.
for my name's sake, i will defer my anger, and for my praise, i hold it back for you so that i don't cut you off.
behold, i have refined you, but not as silver. i have chosen you in the furnace of affliction.
for my own sake, for my own sake, i will do; for how would my name be voided? i will not give my heavyweight to another.
listen to me, o yaqob, and yisreal my called: i am he. i am the first. i am also the last.
yes, my hand has laid the foundation of the land, and my right hand has spread out the namespaces. when i call to them, they stand up together.
assemble yourselves, all of you, and hear. who amongst them has told these? he whom yeahoh-vowelconsonant loves will do what he likes to babylon, and his arm will be against the khaldeans.
i, even i, have spoken. yes, i have called him. i have brought him and he shall make his way prosperous.
come near to me and hear this: from the beginning i have not spoken in secret; from the time that she was, i was there. now my mister yeahoh-vowelconsonant has sent me with his breathwind.
yeahoh-vowelconsonant, your redeemer, the dedicated one of yisreal, says: i am yeahoh-vowelconsonant your theory, who teaches you to profit, who leads you by the way that you should go.
oh that you had listened to my mitzvahs. then your peace would have been like a river and your being right like the waves of the sea.
your seed also would have been as the sand and the descendants of your body like its grains. his name would not be cut off nor destroyed from before me.
emerge from babylon. flee from the khaldeans. with a voice of singing tell this, let it be heard, let her emerge to the end of the land; say, yeahoh-vowelconsonant has redeemed his worker yaqob.
they didn't thirst when he let them go through the deserts. he let the waters flow out of the rock for them. he also split the rock and the waters gushed out.
there is no peace, says yeahoh-vowelconsonant, for the big-shots.
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listen, islands, to me. listen, you peoples, from afar: yeahoh-vowelconsonant has called me from the womb; from the inside of my mother, he has mentioned my name.
he has made my mouth like a sharp sword. he has hidden me in the shadow of his hand. he has made me a polished shaft. he has kept me close in his quiver.
he said to me, you are my worker, yisreal, in whom i will be glorified.
but i said, i have laboured in vain. i have spent my strength in vain for nothing; yet surely the justice due to me is with yeahoh-vowelconsonant, and my reward with my theory.
now yeahoh-vowelconsonant, he who formed me from the womb to be his worker, says to bring yaqob again to him, and to gather yisreal to him, for i am honourable in yeahoh-vowelconsonant's eyes, and my theory has become my strength.
indeed, he says, it is too light a thing that you should be my worker to raise up the branches of yaqob, and to restore the preserved of yisreal. i will also give you as a light to the nations, that you may be my saving to the end of the land.
yeahoh-vowelconsonant, the redeemer of yisreal, and his dedicated one, says to him whom man despises, to him whom the nation abhors, to a worker of rulers: kings shall see and rise up, princes, and they shall sink down, because of yeahoh-vowelconsonant who is emunahful, even the dedicated one of yisreal, who has chosen you.
yeahoh-vowelconsonant says, i have answered you in an acceptable time. i have helped you in a day of saving. i will preserve you and give you for a covenant of the people, to raise up the land, to make them inherit the desolate heritage,
saying to those who are bound, ‘come out.'; to those who are in darkness, ‘show yourselves.' they shall feed along the paths, and their pasture shall be on all treeless heights.
they shall not hunger nor thirst; neither shall the heat nor sun strike them, for he who wombs them will manage them. he will guide them by springs of water.
i will make all my mountains a road, and my highways shall be exalted.
behold, these shall come from afar, and behold, these from the north and from the west, and these from the land of the chinese.
sing, namespaces, and be joyful, land. break out into singing, mountains. for yeahoh-vowelconsonant has comforted his people, and will womb his afflicted.
but zion said, yeahoh-vowelconsonant has forsaken me, and my mister has forgotten me.
can a woman forget her nursing child, that she should not have wombing on the son of her belly? yes, these may forget, yet i will not forget you.
behold, i have engraved you on the palms of my hands. your walls are continually before me.
your children hurry. your destroyers and those who devastated you will leave you.
lift up your eyes all around, and see: all these gather themselves together, and come to you. as i live, says yeahoh-vowelconsonant, you shall surely clothe yourself with them all as with an ornament, and dress yourself with them, like a bride.
for, as for your waste and your desolate places, and your land that has been destroyed, surely now that land will be too small for the inhabitants, and those who swallowed you up will be far away.
the children of your bereavement will say in your ears, ‘this place is too small for me. give me a place to live in.'
then you will say in your heart, ‘who has conceived these for me, since i have been bereaved of my children and am alone, an exile, and wandering back and forth? who has brought these up? behold, i was left alone. where were these?'
my mister yeahoh-vowelconsonant says, behold, i will lift up my hand to the nations, and lift up my banner to the peoples. they shall bring your sons in their bosom, and your daughters shall be carried on their shoulders.
kings shall be your foster fathers, and their queens your nursing mothers. they will bow down to you with their faces to the land, and lick the dust of your feet. then you will know that i am yeahoh-vowelconsonant; and those who wait for me won't be disappointed.
shall the plunder be taken from the hero, or the lawful captives be delivered?
but yeahoh-vowelconsonant says, even the captives of the hero shall be taken away, and the plunder retrieved from the fierce, for i will contend with him who contends with you and i will save your children.
i will feed those who oppress you with their own flesh; and they will be drunk on their own blood, as with sweet wine. then all flesh shall know that i, yeahoh-vowelconsonant, am your saver and your redeemer, the mighty one of yaqob.
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yeahoh-vowelconsonant says, where is the bill of your mother's divorce, with which i have put her away? or to which of my creditors have i sold you? behold, you were sold for your distortions, and your mother was sent away for your missteps.
why, when i came, was there no one? when i called, why was there no one to answer? is my hand shortened at all, that it can't redeem? or is my hand too short to deliver? behold, at my rebuke i dry up the sea. i make the rivers a desert. their fish stink because there is no water, and die of thirst.
i clothe the namespaces with blackness. i make sackcloth their covering.
my mister yeahoh-vowelconsonant has given me the tongue of those who are taught, that i may know how to sustain with words him who is weary. he awakens morning by morning, he awakens my ear to hear as those who are taught.
my mister yeahoh-vowelconsonant has opened my ear. i was not rebellious. i have not turned back.
i gave my back to those who beat me, and my cheeks to those who plucked off the hair. i didn't hide my face from shame and spitting.
and my mister yeahoh-vowelconsonant will help me. therefore i have not been confounded. therefore i have set my face like a flint, and i know that i won't be disappointed.
he who justifies me is near. who will bring charges against me? let us stand up together. who is my adversary? let him come near to me.
behold, my mister yeahoh-vowelconsonant will help me. who is he who will condemn me? behold, they will all grow old like a garment. the moths will eat them up.
who amongst you respects yeahoh-vowelconsonant and obeys the voice of his worker? he who walks in darkness and has no light, let him trust in yeahoh-vowelconsonant's name, and rely on his theory.
behold, all you who kindle a fire, who adorn yourselves with torches around yourselves, walk in the flame of your fire, and amongst the torches that you have kindled. you will have this from my hand: you will lie down in sorrow.
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listen to me, you who chase follow after being right, you who seek yeahoh-vowelconsonant. look to the rock you were cut from, and to the quarry you were dug from.
look to abraham your father, and to sarah who bore you; for when he was but one i called him, i blessed him, and made him many.
for yeahoh-vowelconsonant has comforted zion. he has comforted all her waste places, and has made her desert like eden, and her desert like the garden of yeahoh-vowelconsonant. joy and gladness will be found in them, thanks, and the voice of melody.
listen to me, my people; and hear me, my nation, for a torah will go out from me, and i will establish my justice for a light to the peoples.
my being right is near. my saving has gone out, and my arms will judge the peoples. the islands will wait for me, and they will trust my arm.
lift up your eyes to the namespaces, and look at the land beneath; for the namespaces will vanish away like smoke, and the land will wear out like a garment. her inhabitants will die in the same way, but my saving will be to world, and my being right will not be abolished.
listen to me, you who know being right, the people in whose heart is my torah. don't respect the reproach of men, and don't be dismayed at their insults.
for the moth will eat them up like a garment, and the worm will eat them like wool; but my being right will be to world, and my saving to all generations.
awake, awake, put on strength, arm of yeahoh-vowelconsonant. awake, as in the days of old, the generations of ancient times. isn't it you who cut rachab in pieces, who pierced the monster?
isn't it you who dried up the sea, the waters of the great deep; who made the depths of the sea a way for the redeemed to pass over?
those ransomed by yeahoh-vowelconsonant will return, and come with singing to zion. world joy shall be on their heads. they will obtain gladness and joy. sorrow and sighing shall flee away.
i, even i, am he who comforts you. who are you, that you are afraid of man who shall die, and of the son of man who will be made as grass?
have you forgotten yeahoh-vowelconsonant your maker, who stretched out the namespaces, and laid the foundations of the land? do you live in fear continually all day because of the fury of the oppressor, when he prepares to destroy? where is the fury of the oppressor?
the captive exile will speedily be freed. he will not die and go down into the pit. his bread won't fail.
for i am yeahoh-vowelconsonant your theory, who stirs up the sea so that its waves roar. yeahoh-vowelconsonant of troops is his name.
i have put my words in your mouth and have covered you in the shadow of my hand, that i may plant the namespaces, and lay the foundations of the land, and tell zion, ‘you are my people.'
awake, awake. stand up, yerushalem, you who have drunk from yeahoh-vowelconsonant's hand the cup of his wrath. you have drunken the bowl of the cup of staggering, and drained it.
there is no one to guide her amongst all the sons to whom she has given birth; and there is no one who takes her by the hand amongst all the sons whom she has brought up.
these two things have happened to you— who will grieve with you?— desolation and destruction, and famine and the sword. how can i comfort you?
your sons have fainted. they lie at the head of all the streets, like an antelope in a net. they are full of yeahoh-vowelconsonant's wrath, the rebuke of your theory.
therefore now hear this, you afflicted, and drunken, but not with wine:
your mister yeahoh-vowelconsonant, your theory who pleads the cause of his people, says, behold, i have taken out of your hand the cup of staggering, even the bowl of the cup of my wrath. you will not drink her any more.
i will put her into the hand of those who afflict you, who have said to your self, ‘bow down, that we may walk over you;' and you have laid your back as the ground, like a street to those who walk over.
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awake, awake. put on your strength, zion. put on your beautiful garments, yerushalem, the dedicated city, for from now on the uncircumcised and the unclean will no more come into you.
shake yourself from the dust. arise, sit up, yerushalem. release yourself from the bonds of your neck, captive daughter of zion.
for yeahoh-vowelconsonant says, you were sold for nothing; and you will be redeemed without money.
for my mister yeahoh-vowelconsonant says: my people went down at the first into egypt to live there; and the assyrian has oppressed them without cause.
now therefore, what do i do here, says yeahoh-vowelconsonant, seeing that my people are taken away for nothing? those who rule over them mock, says yeahoh-vowelconsonant, and my name is blasphemed continually all day long.
therefore my people shall know my name. therefore they shall know in that day that i am he who speaks. behold, it is i.
how beautiful on the mountains are the feet of him who informs, who lets peace be heard, who informs about good, who lets saving be heard, who says to zion, your theory reigns.
your watchmen lift up their voice. together they sing; for they shall see eye to eye when yeahoh-vowelconsonant returns to zion.
break out into joy. sing together, you waste places of yerushalem; for yeahoh-vowelconsonant has comforted his people. he has redeemed yerushalem.
yeahoh-vowelconsonant has made his dedicated arm bare in the eyes of all the nations. all the ends of the land have seen the saving of our theory.
depart. depart. go out from there. touch no unclean thing. go out from amongst her. cleanse yourselves, you who carry yeahoh-vowelconsonant's vessels.
for you shall not go out in haste, neither shall you go by flight; for yeahoh-vowelconsonant will go before you, and the theory of yisreal will be your rear guard.
behold, my worker will deal wisely. he will be exalted and lifted up, and will be very high.
just as many were astonished at you— his appearance was marred more than any man, and his form more than the sons of men—
so he will cleanse many nations. kings will shut their mouths at him; for they will see that which had not been told them, and they will understand that which they had not heard.
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who has emuna'ed our message? to whom has yeahoh-vowelconsonant's arm been revealed?
for he grew up before him as a tender plant, and as a root out of dry ground. he has no good looks or majesty. when we see him, there is no beauty that we should desire him.
he was despised and rejected by men, a man of suffering and acquainted with disease. he was despised as one from whom men hide their face; and we didn't respect him.
surely he has borne our sickness and carried our suffering; yet we considered him plagued, struck by theory, and afflicted.
but he was pierced for our missteps. he was crushed for our distortions. the punishment that brought our peace was on him; and by his wounds we are healed.
all we like sheep have gone astray. everyone has turned to his own way; and yeahoh-vowelconsonant has laid on him the distortion of us all.
he was oppressed, yet when he was afflicted he didn't open his mouth. as a lamb that is led to the slaughter, and as a sheep that before her shearers is silent, so he didn't open his mouth.
he was taken away by oppression and judgement. as for his generation, who considered that he was cut off out of the land of the living and stricken for the misstep of my people?
they made his grave with the big-shots, and with a rich man in his death, although he had done no violence, nor was any deceit in his mouth.
yet it pleased yeahoh-vowelconsonant to bruise him. he has let him suffer. when you make his self a blamer, he will see his seed. he will prolong his days and yeahoh-vowelconsonant's pleasure will prosper in his hand.
after the toil of his self, he will see the light and be satisfied. my right worker will justify many by the knowledge of himself; and he will bear their distortions.
therefore i will give him a portion with the great. he will divide the plunder with the strong, because he poured out his self to death and was counted with the missteppers; yet he bore the misses of many and made intercession for the missteppers.
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sing, barren, you who didn't give birth. break out into singing, and cry aloud, you who didn't travail with child. for more are the children of the desolate than the children of the married wife, says yeahoh-vowelconsonant.
enlarge the place of your tent, and let them stretch out the curtains of your habitations; don't spare; lengthen your cords, and strengthen your stakes.
for you will burst out on the right hand and on the left; and your seed will inherit the nations and settle in desolate cities.
don't be afraid, for you will not be ashamed. don't be confounded, for you will not be disappointed. for you will forget the shame of your youth. you will remember the reproach of your widowhood no more.
for your maker is your husband; yeahoh-vowelconsonant of troops is his name. the dedicated one of yisreal is your redeemer. he will be called the theory of the whole land.
for yeahoh-vowelconsonant has called you as a wife forsaken and grieved in breathwind, even a wife of youth, when she is cast off, says your theory.
for a small moment i have forsaken you, but i will gather you with great wombings.
in overflowing wrath i hid my face from you for a moment, but with world kindness i will womb on you, says yeahoh-vowelconsonant your redeemer.
for this is like the waters of noaxh to me; for as i have sworn that the waters of noaxh will no more go over the land, so i have sworn that i will not be angry with you, nor rebuke you.
for the mountains may depart, and the hills be removed, but my kindness will not depart from you, and my covenant of peace will not be removed, says yeahoh-vowelconsonant who wombs you.
you afflicted, tossed with storms, and not comforted, behold, i will set your stones in beautiful colours, and lay your foundations with sapphires.
i will make your pinnacles of rubies, your gates of sparkling jewels, and all your walls of precious stones.
all your children will be taught by yeahoh-vowelconsonant, and your children's peace will be great.
you will be established in being right. you will be far from oppression, for you will not be afraid, and far from terror, for it shall not come near you.
behold, they may gather together, but not by me. whoever gathers together against you will fall because of you.
behold, i have created the blacksmith who fans the coals into flame, and forges a weapon for his work; and i have created the destroyer to destroy.
no weapon that is formed against you will prevail; and you will condemn every tongue that rises against you in judgement. this is the heritage of yeahoh-vowelconsonant's workers, and their being right is of me, says yeahoh-vowelconsonant.
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hoy, come, everyone who thirsts, to the waters. come, he who has no money, buy, and eat. yes, come, buy wine and milk without money and without price.
why do you spend money for that which is not bread, and your labour for that which doesn't satisfy? listen diligently to me, and eat that which is good, and let your self delight itself in richness.
turn your ear, and come to me. hear, and your self will live. i will make a world covenant with you, even the sure friendlinesses of david.
behold, i have given him for a witness to the peoples, a governor and mitzvaher to the peoples.
behold, you shall call a nation that you don't know; and a nation that didn't know you shall run to you, because of yeahoh-vowelconsonant your theory, and for the dedicated one of yisreal; for he has glorified you.
seek yeahoh-vowelconsonant while he may be found. call on him while he is near.
let the big-shot forsake his way, and the power man his thoughts. let him return to yeahoh-vowelconsonant, and he will womb him, to our theory, for he will freely pardon.
for my thoughts are not your thoughts, and your ways are not my ways, says yeahoh-vowelconsonant.
for as the namespaces are higher than the land, so are my ways higher than your ways, and my thoughts than your thoughts.
for as the rain comes down and the snow from the namespaces, and doesn't return there, but waters the land, and makes her grow and bud, and gives seed to the sower and bread to the eater;
so is my word that goes out of my mouth: it will not return to me void, but it will accomplish that which i please, and it will prosper in what i sent it to do.
for you shall go out with joy, and be led out with peace. the mountains and the hills will break out before you into singing; and all the trees of the fields will clap their hands.
instead of the thorn the cypress tree will come up; and instead of the brier the myrtle tree will come up. it will make a name for yeahoh-vowelconsonant, for a world sign that will not be cut off.
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yeahoh-vowelconsonant says: maintain justice and do what is right, for my saving is near and my being right will soon be revealed.
happy is the man who does this, and the son of man who holds it fast; who keeps the shabbat without voiding it and keeps his hand from doing any fracture.
let no foreigner who has joined himself to yeahoh-vowelconsonant speak, saying, yeahoh-vowelconsonant will surely differentiate me from his people. do not let the eunuch say, behold, i am a dry tree.
for yeahoh-vowelconsonant says, to the eunuchs who keep my shabbats, choose the things that please me, and hold fast to my covenant,
i will give them in my house and within my walls a remembering and a name better than of sons and of daughters. i will give them a world name that will not be cut off.
also the foreigners who join themselves to yeahoh-vowelconsonant to serve him, and to love yeahoh-vowelconsonant's name, to be his workers, everyone who keeps the shabbat from voiding it, and holds fast my covenant,
i will bring these to my dedicated mountain, and make them joyful in my house of prayer. their onups and their slaughters will be accepted on my slaughter-place; for my house will be called a house of prayer for all peoples.
my mister yeahoh-vowelconsonant, who gathers the outcasts of yisreal, says, i will yet gather others to him, in addition to his own who are gathered.
all you animals of the field, come to devour, all you animals in the forest.
his watchmen are blind. they are all without knowledge. they are all mute dogs. they can't bark— dreaming, lying down, loving to slumber.
yes, the dogs are greedy. they can never have enough. they are shepherds who can't understand. they have all turned to their own way, each one to his gain, from every quarter.
come, they say, i will get wine, and we will fill ourselves with strong drink; and tomorrow will be as today, great beyond measure.
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the right get lost, and no one lays it to heart. friendly men are taken away, and no one considers that the right is taken away from the fracture.
he comes into peace. they rest in their beds, each one who walks in his uprightness.
but draw near here, you sons of a sorceress, you seed of adulterey and promiscuity.
whom do you mock? against whom do you make a wide mouth and stick out your tongue? aren't you children of misstep and seed of falsehood,
you who inflame yourselves amongst the oaks, under every green tree; who kill the children in the valleys, under the clefts of the rocks?
amongst the smooth stones of the valley is your portion. they, they are your lot. you have even poured a pourer to them. you have let up a rester. shall i be resting for these things?
on a high and lofty mountain you have set your bed. you also went up there to up slaughter.
you have set up your remembering behind the doors and the posts, for you have exposed yourself to someone besides me, and have gone up. you have enlarged your bed and made you a covenant with them. you loved what you saw on their bed.
you went to the king with oil, increased your perfumes, sent your ambassadors far off, and degraded yourself even to sheol.
you were wearied with the length of your ways; yet you didn't say, ‘it is in vain.' you found a reviving of your strength; therefore you weren't faint.
whom have you dreaded and respected, so that you lie, and have not remembered me, nor laid it to your heart? haven't i held my peace for a long time, and you don't respect me?
i will tell your being right; and as for your works, they will not benefit you.
when you cry, let those whom you have gathered deliver you, but the wind will take them. a breath will carry them all away, but he who takes refuge in me will inherit the land, and will inherit my dedicated mountain.
he will say, build up, build up, prepare the way. remove the stumbling-block out of the way of my people.
for the high and lofty one who inhabits eternity, whose name is dedicated, says: i dwell in the high and dedicated place, with him also who is of a contrite and humble breathwind, to revive the breathwind of the humble, and to revive the heart of the contrite.
for i will not contend to world, neither will i always be angry; for the breathwind would faint before me, and the persons whom i have made.
i was angry because of the distortion of his covetousness and struck him. i hid myself and was angry; and he went on backsliding in the way of his heart.
i have seen his ways, and will heal him. i will rest him also, and restore comforts to him and to his mourners.
i create the fruit of the lips: peace, peace, to him who is far off and to him who is near, says yeahoh-vowelconsonant; and i will heal them.
but the big-shots are like the troubled sea; for it can't rest and its waters cast up mire and mud.
there is no peace, says my theory, for the big-shots.
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cry aloud. don't spare. lift up your voice like a trumpet. tell my people their misstep, and to the house of yaqob their misses.
yet they seek me daily, and delight to know my ways. as a nation that did being right, and didn't forsake the ordinance of their theory, they ask of me right judgements. they delight to draw near to theory.
‘why have we fasted,' they say, ‘and you don't see? why have we afflicted our self, and you don't notice?' behold, in the day of your fast you find pleasure, and oppress all your labourers.
behold, you fast for strife and contention, and to strike with the fist of big-shotness. you don't fast today so as to make your voice to be heard on high.
is this the fast that i have chosen? a day for a man to humble his self? is it to bow down his head like a reed, and to spread sackcloth and ashes under himself? will you call this a fast, and an acceptable day to yeahoh-vowelconsonant?
isn't this the fast that i have chosen: to open the bonds of big-shotness, to undo the straps of the yoke, to let the oppressed go free, and that you break every yoke?
isn't it to distribute your bread to the hungry, and that you bring the poor who are cast out to your house? when you see the naked, that you cover him; and that you not hide yourself from your own flesh?
then your light will break out as the morning, and your healing will appear quickly; then your being right shall go before you, and yeahoh-vowelconsonant's heavyweight will be your rear guard.
then you will call, and yeahoh-vowelconsonant will answer. you will cry for help, and he will say, ‘here i am.' if you take away from amongst you the yoke, finger pointing, and speaking power;
and if you pour out your self to the hungry, and satisfy the afflicted self, then your light will rise in darkness, and your obscurity will be as the noonday;
and yeahoh-vowelconsonant will guide you continually, satisfy your self in dry places, and make your bones strong. you will be like a watered garden, and like a spring of water whose waters don't fail.
those who will be of you will build the old waste places. you will raise up the foundations of many generations. you will be called repairer of the breach, restorer of paths to settle.
if you turn away your foot from the shabbat, from doing your pleasure on my dedicated day, and call the shabbat a delight, and the dedicated of yeahoh-vowelconsonant weighty, and weigh it, not doing your own ways, nor finding your own pleasure, nor speaking your own words,
then you will delight yourself in yeahoh-vowelconsonant, and i will make you to ride on the high places of the land, and i will feed you with the heritage of yaqob your father; for yeahoh-vowelconsonant's mouth has spoken.
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behold, yeahoh-vowelconsonant's hand is not shortened, that it can't save; nor his ear weighty, that it can't hear.
but your distortions have differentiated between you and your theory, and your misses have hidden his face from you, so that he will not hear.
for your hands are defiled with blood, and your fingers with distortion. your lips have spoken lies. your tongue mutters over-up.
no one sues in being right, and no one pleads in truth. they trust in vanity and speak lies. they conceive toil and give birth to power.
they hatch adders' eggs and weave the spider's web. he who eats of their eggs dies; and that which is crushed breaks out into a viper.
their webs won't become garments. they won't cover themselves with their doings. their doings are doings of power, and acts of violence are in their hands.
their feet run to fracture, and they hurry to shed innocent blood. their thoughts are thoughts of power. desolation and destruction are in their paths.
they don't know the way of peace; and there is no justice in their ways. they have made crooked paths for themselves; whoever goes in them doesn't know peace.
therefore justice is far from us, and being right doesn't overtake us. we look for light, but see darkness; for brightness, but we walk in obscurity.
we grope for the wall like the blind. yes, we grope as those who have no eyes. we stumble at noon as if it were twilight. amongst those who are strong, we are like dead men.
we all roar like bears and moan sadly like doves. we look for justice, but there is none, for saving, but she is far off from us.
for our missteps are many before you, and our misses testify against us; for our missteps are with us, and as for our distortions, we know them:
misstepping and denying yeahoh-vowelconsonant, and turning away from following our theory, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood.
justice is turned away backward, and being right stands far away; for truth has fallen in the street, and uprightness can't come in.
yes, truth is lacking; and he who departs from fracture makes himself a prey. yeahoh-vowelconsonant saw it, and it was fracture in his eyes that there was no justice.
he saw that there was no man, and wondered that there was no intercessor. therefore his own arm brought saving to him; and his being right sustained him.
he put on being right as a breastplate, and a helmet of saving on his head. he put on garments of vengeance for clothing, and was clad with zeal as a mantle.
according to their deeds, he will repay as appropriate: wrath to his adversaries, recompense to his enemies. he will repay the islands their due.
so they will respect yeahoh-vowelconsonant's name from the west, and his heavyweight from the rising of the sun; for he will come as a rushing stream, which yeahoh-vowelconsonant's breath drives.
a redeemer will come to zion, and to those who turn from misstep in yaqob, says yeahoh-vowelconsonant.
as for me, this is my covenant with them, says yeahoh-vowelconsonant. my breathwind who is on you, and my words which i have put in your mouth shall not depart out of your mouth, nor out of the mouth of your seed, nor out of the mouth of your seed's seed, says yeahoh-vowelconsonant, from now on and until world.
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arise, shine; for your light has come, and yeahoh-vowelconsonant's heavyweight has risen on you.
for behold, darkness will cover the land, and thick darkness the peoples; but yeahoh-vowelconsonant will arise on you, and his heavyweight shall be seen on you.
nations will come to your light, and kings to the brightness of your rising.
lift up your eyes all around, and see: they all gather themselves together. they come to you. your sons will come from far away, and your daughters will be carried in arms.
then you shall see and be radiant, and your heart will thrill and be enlarged; because the abundance of the sea will be turned to you. the wealth of the nations will come to you.
a multitude of camels will cover you, the dromedaries of midian and efah. all from sheba will come. they will bring gold and frankincense, and will inform about the praises of yeahoh-vowelconsonant.
all the flocks of qedar will be gathered together to you. the rams of nebaiot will serve you. they will be accepted as onups on my slaughter-place; and i will beautify my glorious house.
who are these who fly as a cloud, and as the doves to their windows?
surely the islands will wait for me, and the ships of tarshish first, to bring your sons from far away, their silver and their gold with them, for the name of yeahoh-vowelconsonant your theory, and for the dedicated one of yisreal, because he has glorified you.
foreigners will build up your walls, and their kings will serve you; for in my wrath i struck you, but in my favour i have wombed you.
your gates also shall be open continually; they shall not be shut day nor night, that men may bring to you the wealth of the nations, and their kings led captive.
for that nation and kingdom that will not work for you shall get lost; yes, those nations shall be utterly wasted.
the heavyweight of lebanon shall come to you, the cypress tree, the pine, and the box tree together, to beautify the place of my dedicated; and i will make the place of my feet heavyweighty.
the sons of those who afflicted you will come bowing to you; and all those who despised you will bow themselves down at the soles of your feet. they will call you yeahoh-vowelconsonant's city, the zion of the dedicated one of yisreal.
whereas you have been forsaken and hated, so that no one passed through you, i will make you a world excellency, a joy of many generations.
you will also drink the milk of the nations, and will nurse from royal breasts. then you will know that i, yeahoh-vowelconsonant, am your saver, your redeemer, the mighty one of yaqob.
for bronze i will bring gold; for iron i will bring silver; for wood, bronze, and for stones, iron. i will also make peace your governor, and being right your ruler.
violence shall no more be heard in your land, nor desolation or destruction within your borders; but you will call your walls saving, and your gates praise.
the sun will be no more your light by day, nor will the brightness of the moon give light to you, but yeahoh-vowelconsonant will be your world light, and your theory will be your heavyweight.
your sun will not go down any more, nor will your moon withdraw itself; for yeahoh-vowelconsonant will be your world light, and the days of your mourning will end.
then your people will all be right. they will inherit the land to world, the branch of my planting, the work of my hands, that i may be glorified.
the little one will become a thousand, and the small one a strong nation. i, yeahoh-vowelconsonant, will do this quickly in her time.
61
my mister yeahoh-vowelconsonant's breathwind is on me, because yeahoh-vowelconsonant has sink-swimmed me to inform the humble. he has sent me to bind up the broken hearted, to proclaim liberty to the captives and release to those who are bound,
to proclaim the year of yeahoh-vowelconsonant's favour and the day of vengeance of our theory, to comfort all who mourn,
to provide for those who mourn in zion, to give to them a garland for ashes, the oil of joy for mourning, the garment of praise for the breathwind of heaviness, that they may be called trees of being right, the planting of yeahoh-vowelconsonant, that he may be glorified.
they will rebuild the old ruins. they will raise up the former devastated places. they will repair the ruined cities that have been devastated for many generations.
strangers will stand and feed your flocks. foreigners will work your fields and your vineyards.
but you will be called yeahoh-vowelconsonant's kohens. men will call you the workers of our theory. you will eat the wealth of the nations. you will boast in their heavyweight.
instead of your shame you will have double. instead of dishonour, they will rejoice in their portion. therefore in their land they will inherit double. world joy will be to them.
for i, yeahoh-vowelconsonant, love justice. i hate robbery and over-up. i will give them their reward in truth and i will make a world covenant with them.
their seed will be known amongst the nations, and their seed amongst the peoples. all who see them will acknowledge them, that they are the seed which yeahoh-vowelconsonant has blessed.
i will greatly rejoice in yeahoh-vowelconsonant. my self will be joyful in my theory, for he has clothed me with the garments of saving. he has covered me with the robe of being right, as a bridegroom decks himself with a garland and as a bride adorns herself with her jewels.
for as the land lets her bud emerge, and as the garden lets the things that are sown in her spring up, so my mister yeahoh-vowelconsonant will let being right and praise spring up before all the nations.
62
for zion's sake i will not hold my peace, and for yerushalem's sake i will not rest, until her being right shines out like the dawn, and her saving like a burning lamp.
the nations will see your being right, and all kings your heavyweight. you will be called by a new name, which yeahoh-vowelconsonant's mouth will name.
you will also be a crown of beauty in yeahoh-vowelconsonant's hand, and a royal diadem in your theory's hand.
you will not be called forsaken any more, nor will your land be called desolate any more; but you will be called xhefzi-bah, and your land beulah; for yeahoh-vowelconsonant delights in you, and your land will be married.
for as a young man marries a virgin, so your sons will marry you. as a bridegroom rejoices over his bride, so your theory will rejoice over you.
i have set watchmen on your walls, yerushalem. they will never be silent day nor night. you who call on yeahoh-vowelconsonant, take no rest,
and give him no rest until he establishes, and until he makes yerushalem a praise in the land.
yeahoh-vowelconsonant has sworn by his right hand, and by the arm of his strength, surely i will no more give your grain to be food for your enemies, and foreigners will not drink your new wine, for which you have laboured,
but those who have harvested it will eat it, and praise yeahoh-vowelconsonant. those who have gathered it will drink it in the courts of my dedicated.
go through, go through the gates. prepare the way of the people. build up, build up the highway. gather out the stones. lift up a banner for the peoples.
behold, yeahoh-vowelconsonant has proclaimed to the end of the land: say to the daughter of zion, ‘behold, your saving comes. behold, his reward is with him, and his recompense before him.'
they will call them the dedicated people, yeahoh-vowelconsonant's redeemed. you will be called sought out, a city not forsaken.
63
who is this who comes from adom, with dyed garments from bozrah? who is this who is glorious in his clothing, marching in the greatness of his strength? it is i who speak in being right, mighty to save.
why is your clothing red, and your garments like him who treads in the wine vat?
i have trodden the wine press alone. of the peoples, no one was with me. yes, i trod them in my anger and trampled them in my wrath. their lifeblood is sprinkled on my garments, and i have stained all my clothing.
for the day of vengeance was in my heart, and the year of my redeemed has come.
i looked, and there was no one to help; and i wondered that there was no one to uphold. therefore my own arm brought saving to me. my own wrath upheld me.
i trod down the peoples in my anger and made them drunk in my wrath. i poured their lifeblood out on the land.
i will tell of the kindnesses of yeahoh-vowelconsonant and the praises of yeahoh-vowelconsonant, according to all that yeahoh-vowelconsonant has given to us, and the great goodness towards the house of yisreal, which he has given to them according to his wombings, and according to the multitude of his kindnesses.
for he said, surely, they are my people, children who will not deal falsely; so he became their saver.
in all their affliction he was afflicted, and the messenger of his presence saved them. in his love and in his pity he redeemed them. he bore them, and carried them all the days of old.
but they rebelled and grieved his dedicated breathwind. therefore he turned and became their enemy, and he himself fought against them.
then he remembered the days of old, mosheh and his people, saying, where is he who brought them up out of the sea with the shepherds of his flock? where is he who put his dedicated breathwind amongst them?
who let his glorious arm be at mosheh's right hand? who divided the waters before them, to make himself a world name?
who led them through the depths, like a horse in the desert, so that they didn't stumble?
as the livestock that go down into the valley, yeahoh-vowelconsonant's breathwind let them rest. so you led your people to make yourself a glorious name.
look down from the namespaces, and see from the habitation of your dedication and of your heavyweight. where are your zeal and your heroness? the yearning of your heart and your wombing is restrained towards me.
for you are our father, though abraham doesn't know us, and yisreal does not acknowledge us. you, yeahoh-vowelconsonant, are our father. our redeemer from world is your name.
o yeahoh-vowelconsonant, why do you make us wander from your ways, and harden our heart from your respect? return for your workers' sake, the branches of your inheritance.
your dedicated people inherited it but a little while. our adversaries have trodden down your dedicated.
we have become like those over whom you never ruled, like those who were not called by your name.
64
oh that you would tear the namespaces, that you would come down, that the mountains might quake at your presence—
as when fire kindles the brushwood, and the fire lets the water boil. make your name known to your adversaries, that the nations may tremble at your presence.
when you did awesome things which we didn't look for, you came down, and the mountains quaked at your presence.
for from of old men have not heard, nor perceived by the ear, nor has the eye seen a theory besides you, who works for him who waits for him.
you meet him who rejoices and does being right, those who remember you in your ways. behold, you were angry, and we missed. we have been in miss for a long time. shall we be saved?
for we have all become like one who is unclean, and all our being right is like a polluted garment. we all fade like a leaf; and our distortions, like the wind, take us away.
there is no one who calls on your name, who stirs himself up to take hold of you; for you have hidden your face from us, and have consumed us by means of our distortions.
but now, yeahoh-vowelconsonant, you are our father. we are the clay and you our potter. we all are the work of your hand.
don't be furious, yeahoh-vowelconsonant. don't remember distortion to until. look and see, we beg you, we are all your people.
your dedicated cities have become a desert. zion has become a desert, yerushalem a desolation.
our dedicated and our beautiful house where our fathers praised you is burnt with fire. all our pleasant places are laid waste.
will you hold yourself back for these things, yeahoh-vowelconsonant? will you keep silent and punish us very severely?
65
i am enquired of by those who didn't ask. i am found by those who didn't seek me. i said, ‘see me, see me,' to a nation that was not called by my name.
i have spread out my hands all day to a rebellious people, who walk in a way that is not good, after their own thoughts;
a people who provoke me to my face continually, sacrificing in gardens, and burning incense on bricks;
who sit amongst the graves, and spend nights in secret places; who eat pig's meat, and broth of abominable things is in their vessels;
who say, ‘stay by yourself, don't come near to me, for i am holier than you.' these are smoke in my nose, a fire that burns all day.
behold, she is written before me: i will not keep silence, but will repay, yes, i will repay into their bosom
your own distortions and the distortions of your fathers together, says yeahoh-vowelconsonant, who have burnt incense on the mountains, and blasphemed me on the hills. therefore i will first measure their work into their bosom.
yeahoh-vowelconsonant says, as the new wine is found in the cluster, and one says, ‘don't destroy it, for a blessing is in it:' so i will do for my workers' sake, that i may not destroy them all.
i will let seed emerge from yaqob, and out of yeahudah an inheritor of my mountains. my chosen will inherit her, and my workers will dwell there.
sharon will be a fold of flocks, and the valley of akhor a place for herds to lie down in, for my people who have sought me.
but you who forsake yeahoh-vowelconsonant, who forget my dedicated mountain, who prepare a table for fortune, and who fill up mixed wine to destiny;
i will destine you to the sword, and you will all bow down to the slaughter; because when i called, you didn't answer. when i spoke, you didn't listen; but you did that which was fracture in my eyes, and chose that in which i didn't delight.
therefore my mister yeahoh-vowelconsonant says, behold, my workers will eat, but you will be hungry; behold, my workers will drink, but you will be thirsty. behold, my workers will rejoice, but you will be disappointed.
behold, my workers will sing for joy of heart, but you will cry for sorrow of heart, and will wail for anguish of breathwind.
you will leave your name for a curse to my chosen, and my mister yeahoh-vowelconsonant will kill you. he will call his workers by another name,
so that he who blesses himself in the land will bless himself in the theory of truth; and he who swears in the land will swear by the theory of truth; because the former troubles are forgotten, and because they are hidden from my eyes.
for, behold, i create new namespaces and a new land; and the former things will not be remembered, nor come into mind.
but be glad and rejoice until until in that which i create; for, behold, i create yerushalem to be a delight, and her people a joy.
i will rejoice in yerushalem, and delight in my people; and the voice of weeping and the voice of crying will be heard in her no more.
no more will there be an infant who only lives a few days, nor an old man who has not filled his days; for the child will die one hundred years old, and the misser being one hundred years old will be accursed.
they will build houses and inhabit them. they will plant vineyards and eat their fruit.
they will not build and another inhabit. they will not plant and another eat; for the days of my people will be like the days of a tree, and my chosen will long enjoy the work of their hands.
they will not labour in vain nor give birth for calamity; for they are the seed of yeahoh-vowelconsonant's blessed and their descendants with them.
it will be that before they call, i will answer; and while they are yet speaking, i will hear.
the wolf and the lamb will feed together. the lion will eat straw like the ox. dust will be the serpent's food. they will not fracture nor destroy in all my dedicated mountain, says yeahoh-vowelconsonant.
66
yeahoh-vowelconsonant says: the namespaces are my throne, and the land is my footstool. what kind of house will you build to me? where will i rest?
for my hand has made all these things, and so all these things came to be, says yeahoh-vowelconsonant: but i will look to this man, even to he who is poor and of a contrite breathwind, and who trembles at my word.
he who kills an ox is as he who kills a man; he who slaughters a lamb, as he who breaks a dog's neck; he who ups a rester, as he who remembers pig's blood; he who burns frankincense, as he who blesses power. yes, they have chosen their own ways, and their self delights in their abominations.
i also will choose their delusions, and will bring their fears on them, because when i called, no one answered; when i spoke, they didn't listen, but they did that which was fracture in my eyes, and chose that in which i didn't delight.
hear yeahoh-vowelconsonant's word, you who tremble at his word: your brothers who hate you, who cast you out for my name's sake, have said, ‘let yeahoh-vowelconsonant be heavyweighty, that we may see your joy;' but it is those who shall be disappointed.
a voice of tumult from the city, a voice from the temple, a voice of yeahoh-vowelconsonant that repays his enemies what they deserve.
before she travailed, she gave birth. before her pain came, she delivered a son.
who has heard of such a thing? who has seen such things? shall a land be born in one day? shall a nation be born at once? for as soon as zion travailed, she gave birth to her children.
shall i bring to the birth, and not let be delivered? says yeahoh-vowelconsonant. shall i who let give birth shut the womb? says your theory.
rejoice with yerushalem, and be glad for her, all you who love her. rejoice for joy with her, all you who mourn over her;
that you may nurse and be satisfied at the comforting breasts; that you may drink deeply, and be delighted with the abundance of her heavyweight.
for yeahoh-vowelconsonant says, behold, i will extend peace to her like a river, and the heavyweight of the nations like an overflowing stream, and you will nurse. you will be carried on her side, and will be dandled on her knees.
as one whom his mother comforts, so i will comfort you. you will be comforted in yerushalem.
you will see them, and your heart shall rejoice, and your bones will flourish like the tender grass. yeahoh-vowelconsonant's hand will be known amongst his workers; and he will have indignation against his enemies.
for, behold, yeahoh-vowelconsonant will come with fire, and his chariots will be like the whirlwind; to render his anger with fierceness, and his rebuke with flames of fire.
for yeahoh-vowelconsonant will execute judgement by fire and by his sword on all flesh; and those slain by yeahoh-vowelconsonant will be many.
those who dedicate themselves and purify themselves to go to the gardens, following one in the middle, eating pig's meat, abominable things, and the mouse, they shall come to an end together, says yeahoh-vowelconsonant.
for i know their works and their thoughts. the time comes that i will gather all nations and languages, and they will come, and will see my heavyweight.
i will set a sign amongst them, and i will send those who escape of them to the nations, to tarshish, pul, and lud, who draw the bow, to tubal and yavan, to far-away islands, who have not heard my fame, nor have seen my heavyweight; and they shall tell my heavyweight amongst the nations.
they shall bring all your brothers out of all the nations for a rester to yeahoh-vowelconsonant, on horses, in chariots, in litters, on mules, and on camels, to my dedicated mountain yerushalem, says yeahoh-vowelconsonant, as the children of yisreal bring their rester in a clean vessel into yeahoh-vowelconsonant's house.
of them i will also select kohens and levis, says yeahoh-vowelconsonant.
for as the new namespaces and the new land, which i will make, shall remain before me, says yeahoh-vowelconsonant, so your seed and your name shall stay.
and it shall be that from one new moon to another, and from one shabbat to another, all flesh will come to sink down before me, says yeahoh-vowelconsonant.
they will go out, and look at the dead bodies of the men who have misstepped in me; for their worm will not die, nor will their fire be quenched, and they will be loathsome to all mankind.
yeremiyeaho
1
the words of yeremiyeaho the son of xhilqiyeah, one of the kohens who were in anatot in the land of benyamin.
yeahoh-vowelconsonant's word came to him in the days of yosiyeaho the son of amon, king of yeahudah, in the thirteenth year of his reign.
and it was in the days of yeahoyaqim the son of yosiyeaho, king of yeahudah, to the end of the eleventh year of zedeqiyeaho, the son of yosiyeaho, king of yeahudah, to the carrying away of yerushalem captive in the fifth month.
now yeahoh-vowelconsonant's word came to me, saying,
before i formed you in the womb, i knew you. before you were born, i dedicated you. i have appointed you a bringer to the nations.
then i said, ah, my mister yeahoh-vowelconsonant. behold, i don't know how to speak; for i am a child.
but yeahoh-vowelconsonant said to me, don't say, ‘i am a child;' for you must go to whomever i send you, and you must say whatever i mitzvah you.
don't be afraid because of them, for i am with you to rescue you, says yeahoh-vowelconsonant.
then yeahoh-vowelconsonant stretched out his hand and touched my mouth. then yeahoh-vowelconsonant said to me, behold, i have put my words in your mouth.
behold, i have today set you over the nations and over the kingdoms, to uproot and to tear down, to destroy and to overthrow, to build and to plant.
moreover yeahoh-vowelconsonant's word came to me, saying, yeremiyeaho, what do you see? i said, i see a branch of an almond tree.
then yeahoh-vowelconsonant said to me, you have seen well; for i watch over my word to perform it.
yeahoh-vowelconsonant's word came to me the second time, saying, what do you see? i said, i see a boiling cauldron; and it is tipping away from the north.
then yeahoh-vowelconsonant said to me, out of the north, fracture will break out on all the inhabitants of the land.
for behold, i will call all the families of the kingdoms of the north, says yeahoh-vowelconsonant. they will come, and they will each set his throne at the entrance of the gates of yerushalem, and against all her walls all around, and against all the cities of yeahudah.
i will utter my judgements against them concerning all their fracture, in that they have forsaken me, and have burnt incense to other theories, and sunken down to the works of their own hands.
you therefore put your belt on your waist, arise, and say to them all that i mitzvah you. don't be dismayed at them, lest i dismay you before them.
for behold, i have made you today a fortified city, an iron pillar, and bronze walls against the whole land—against the kings of yeahudah, against her princes, against her kohens, and against the people of the land.
they will fight against you, but they will not prevail against you; for i am with you, says yeahoh-vowelconsonant, to rescue you.
2
yeahoh-vowelconsonant's word came to me, saying,
go and proclaim in the ears of yerushalem, saying, ‘yeahoh-vowelconsonant says, i remember for you the kindness of your youth, your love as a bride, how you went after me in the desert, in a land that was not sown.
yisreal was dedication to yeahoh-vowelconsonant, the first fruits of his increase. all who devour him will be held guilty. fracture will come on them,' says yeahoh-vowelconsonant.
hear yeahoh-vowelconsonant's word, o house of yaqob, and all the families of the house of yisreal.
yeahoh-vowelconsonant says, what not being right have your fathers found in me, that they have gone far from me, and have walked after worthless vanity, and have become worthless?
they didn't say, ‘where is yeahoh-vowelconsonant who brought us up out of the land of egypt, who led us through the desert, through a land of deserts and of pits, through a land of drought and of the shadow of death, through a land that no one passed through, and where no man lived?'
i brought you into a plentiful land to eat her fruit and her goodness; but when you came in, you defiled my land, and made my heritage an abomination.
the kohens didn't say, ‘where is yeahoh-vowelconsonant?' and those who handle the torah didn't know me. the rulers also misstepped in me, and the bringers come-brought by possess-lord and followed things that do not profit.
therefore i will yet contend with you, says yeahoh-vowelconsonant, and i will contend with your children's children.
for pass over to the islands of kitim, and see. send to qedar, and consider diligently, and see if there has been such a thing.
has a nation changed theories, which really are no theories? but my people have changed their heavyweight for that which doesn't profit.
be astonished, you namespaces, at this and be horribly afraid. be very desolate, says yeahoh-vowelconsonant.
for my people have committed two fractures: they have forsaken me, the spring of living waters, and cut out cisterns for themselves: broken cisterns that can't hold water.
is yisreal a worker? is he born into slavery? why has he become a captive?
the young lions have roared at him and raised their voices. they have made his land waste. his cities are burnt up, without inhabitant.
the children also of memphis and taxhpanches have broken the crown of your head.
haven't you brought this on yourself, in that you have forsaken yeahoh-vowelconsonant your theory, when he led you by the way?
now what do you gain by going to egypt, to drink the waters of the shixhor? or why do you go on the way to assyria, to drink the waters of the river?
your own fracture will correct you, and your backsliding will rebuke you. know therefore and see that it is a fracture and bitter thing, that you have forsaken yeahoh-vowelconsonant your theory, and that my fear is not in you, says my mister, yeahoh-vowelconsonant of troops.
for long ago i broke off your yoke, and burst your bonds. you said, ‘i will not work;' for on every high hill and under every green tree you bowed yourself, being promiscuous.
yet i had planted you a noble vine, a pure and true seed. how then have you turned into the degenerate branches of a foreign vine to me?
for though you wash yourself with lye, and use much soap, yet your distortion is marked before me, says my mister yeahoh-vowelconsonant.
how can you say, ‘i am not defiled. i have not gone after the posses-lords'? see your way in the valley. know what you have done. you are a swift dromedary traversing her ways,
a wild donkey used to the desert, that sniffs the wind in her craving. when she is in heat, who can turn her away? all those who seek her will not weary themselves. in her month, they will find her.
keep your feet from being bare, and your throat from thirst. but you said, ‘it is in vain. no, for i have loved strangers, and i will go after them.'
as the thief is ashamed when he is found, so the house of yisreal is ashamed— they, their kings, their princes, their kohens, and their bringers,
who tell wood, ‘you are my father,' and a stone, ‘you have given birth to me,' for they have turned their back to me, and not their face, but in the time of their trouble they will say, ‘arise, and save us.'
but where are your theories that you have made for yourselves? let them arise, if they can save you in the time of your trouble, for you have as many theories as you have towns, o yeahudah.
why will you contend with me? you all have misstepped in me, says yeahoh-vowelconsonant.
i have struck your children in vain. they received no correction. your own sword has devoured your bringers, like a destroying lion.
generation, consider yeahoh-vowelconsonant's word. have i been a desert to yisreal? or a land of thick darkness? why do my people say, ‘we have broken loose. we will come to you no more'?
can a virgin forget her ornaments, or a bride her attire? yet my people have forgotten me for days without number.
how well you prepare your way to seek love. therefore you have even taught the fracture women your ways.
also the blood of the persons of the innocent poor is found in your skirts. you didn't find them breaking in, but it is because of all these things.
yet you said, ‘i am innocent. surely his anger has turned away from me.' behold, i will judge you, because you say, ‘i have not missed.'
why do you go about so much to change your ways? you will be ashamed of egypt also, as you were ashamed of assyria.
you will also leave that place with your hands on your head; for yeahoh-vowelconsonant has rejected those in whom you trust, and you won't prosper with them.
3
they say, ‘if a man puts away his wife, and she goes from him, and becomes another man's, should he return to her again?' wouldn't that land be greatly polluted? but you were promiscuous with many lovers; yet return again to me, says yeahoh-vowelconsonant.
lift up your eyes to the bare heights, and see. where have you not been lain with? you have sat waiting for them by the road, as an arabian in the desert. you have polluted the land with your promiscuity and with your fracture.
therefore the showers have been withheld and there has been no latter rain; yet you have had a prostitute's forehead and you refused to be ashamed.
will you not from this time cry to me, ‘my father, you are the guide of my youth.'?
‘will he retain his anger to world? will he keep it to the end?' behold, you have spoken and have done fracture things, and have had your way.
moreover, yeahoh-vowelconsonant said to me in the days of yosiyeaho the king, have you seen that which backsliding yisreal has done? she has gone up on every high mountain and under every green tree, and was promiscuous there.
i said after she had done all these things, ‘she will return to me;' but she didn't return, and her treacherous sister yeahudah saw it.
i saw when, for this very cause, that backsliding yisreal had committed adultery, i had put her away and given her a certificate of divorce, yet treacherous yeahudah, her sister, had no respect, but she also went and was promiscuous.
because she took her promiscuity lightly, the land was polluted, and she committed adultery with stones and with wood.
yet for all this her treacherous sister, yeahudah, has not returned to me with her whole heart, but only in pretence, says yeahoh-vowelconsonant.
yeahoh-vowelconsonant said to me, backsliding yisreal has shown herself more right than treacherous yeahudah.
go, and proclaim these words towards the north, and say, ‘return, you backsliding yisreal,' says yeahoh-vowelconsonant; ‘i will not look in anger on you, for i am friendly,' says yeahoh-vowelconsonant. ‘i will not keep anger to world.
only acknowledge your distortion, that you have misstepped in yeahoh-vowelconsonant your theory, and have scattered your ways to the strangers under every green tree, and you have not obeyed my voice,' says yeahoh-vowelconsonant.
return, backsliding children, says yeahoh-vowelconsonant, for i am a husband to you. i will take one of you from a city, and two from a family, and i will bring you to zion.
i will give you shepherds according to my heart, who will feed you with knowledge and understanding.
it will be, when you are many and increased in the land in those days, says yeahoh-vowelconsonant, they will no longer say, ‘the cabinet of yeahoh-vowelconsonant's covenant.' it will not come to mind. they won't remember it. they won't miss it, nor will another be made.
at that time they will call yerushalem ‘yeahoh-vowelconsonant's throne;' and all the nations will be gathered to it, to yeahoh-vowelconsonant's name, to yerushalem. they will no longer walk after the stubbornness of their fracture heart.
in those days the house of yeahudah will walk with the house of yisreal, and they will come together out of the land of the north to the land that i gave for an inheritance to your fathers.
but i said, ‘how i desire to put you amongst the children, and give you a pleasant land, a goodly heritage of the troops of the nations.' and i said, ‘you shall call me my father, and shall not turn away from following me.'
surely as a wife treacherously departs from her husband, so you have dealt treacherously with me, house of yisreal, says yeahoh-vowelconsonant.
a voice is heard on the bare heights, the weeping and the petitions of the children of yisreal; because they have perverted their way, they have forgotten yeahoh-vowelconsonant their theory.
return, you backsliding children, and i will heal your backsliding. behold, we have come to you; for you are yeahoh-vowelconsonant our theory.
truly help from the hills, the tumult on the mountains, is in vain. truly the saving of yisreal is in yeahoh-vowelconsonant our theory.
but the shameful thing has devoured the labour of our fathers from our youth, their flocks and their herds, their sons and their daughters.
let us lie down in our shame, and let our confusion cover us; for we have missed against yeahoh-vowelconsonant our theory, we and our fathers, from our youth even to this day. we have not obeyed yeahoh-vowelconsonant our theory's voice.
4
if you will return, yisreal, says yeahoh-vowelconsonant, if you will return to me, and if you will put away your abominations out of my sight; then you will not be removed;
and you will swear, ‘as yeahoh-vowelconsonant lives,' in truth, in justice, and in being right. the nations will bless themselves in him, and they will heavyweight in him.
for yeahoh-vowelconsonant says to the men of yeahudah and to yerushalem, break up your fallow ground, and don't sow amongst thorns.
circumcise yourselves to yeahoh-vowelconsonant, and take away the foreskins of your heart, you men of yeahudah and inhabitants of yerushalem; lest my wrath go out like fire, and burn so that no one can quench it, because of the fracture of your doings.
tell in yeahudah, and publish in yerushalem; and say, ‘blow the trumpet in the land.' cry aloud and say, ‘assemble yourselves. let's come into the fortified cities.'
set up a standard towards zion. flee for safety. don't wait; for i will bring fracture from the north, and a great destruction.
a lion has gone up from his thicket, and a destroyer of nations. he is on his way. he has gone out from his place, to make your land desolate, that your cities be laid waste, without inhabitant.
for this, clothe yourself with sackcloth, lament and wail; for the fierce anger of yeahoh-vowelconsonant hasn't turned back from us.
it will be at that day, says yeahoh-vowelconsonant, that the heart of the king will get lost, along with the heart of the princes. the kohens will be astonished, and the bringers will wonder.
then i said, ah, my mister yeahoh-vowelconsonant. surely you have greatly deceived this people and yerushalem, saying, ‘you will have peace;' whereas the sword reaches to the heart.
at that time it will be said to this people and to yerushalem, a hot wind blows from the bare heights in the desert towards the daughter of my people, not to winnow, nor to cleanse.
a full wind from these will come for me. now i will also utter judgements against them.
behold, he will come up as clouds, and his chariots will be as the whirlwind. his horses are swifter than eagles. woe to us. for we are ruined.
yerushalem, wash your heart from fracture, that you may be saved. how long will your fracture thoughts lodge within you?
for a voice tells from dan, and publishes power from the hills of efraim:
tell the nations, behold, publish against yerushalem, ‘watchers come from a far country, and raise their voice against the cities of yeahudah.
as keepers of a field, they are against her all around, because she has been rebellious against me,' says yeahoh-vowelconsonant.
your way and your doings have brought these things to you. this is your fracture, for it is bitter, for it reaches to your heart.
my anguish, my anguish. i am pained at my very heart. my heart trembles within me. i can't hold my peace, because you have heard, o my self, the sound of the trumpet, the alarm of war.
destruction on destruction is decreed, for the whole land is laid waste. suddenly my tents are destroyed, and my curtains gone in a moment.
how long will i see the standard and hear the sound of the trumpet?
for my people are foolish. they don't know me. they are foolish children, and they have no understanding. they are skilful in doing fracture, but they don't know how to do good.
i saw the land and, behold, it was energy and entropy, and the namespaces, and they had no light.
i saw the mountains, and behold, they trembled, and all the hills moved back and forth.
i saw, and behold, there was no man, and all the birds of the namespaces had fled.
i saw, and behold, the fruitful field was a desert, and all its cities were broken down at the presence of yeahoh-vowelconsonant, before his fierce anger.
for yeahoh-vowelconsonant says, the whole land will be a desolation; yet i will not make a full end.
for this the land will mourn, and the namespaces above be black, because i have spoken it. i have planned it, and i have not repented, neither will i turn back from her.
every city flees for the noise of the horsemen and archers. they come into the thickets and climb up on the rocks. every city is forsaken, and not a man dwells therein.
you, when you are made desolate, what will you do? though you clothe yourself with scarlet, though you deck yourself with ornaments of gold, though you enlarge your eyes with makeup, you make yourself beautiful in vain. your lovers despise you. they seek your life.
for i have heard a voice as of a woman in travail, the anguish as of her who gives birth to her first child, the voice of the daughter of zion, who gasps for breath, who spreads her hands, saying, woe is me now. for my self faints before the murderers.
5
run back and forth through the streets of yerushalem, and see now, and know, and seek in her wide places, if you can find a man, if there is anyone who does justly, who seeks truth, then i will pardon her.
though they say, ‘as yeahoh-vowelconsonant lives,' surely they swear falsely.
o yeahoh-vowelconsonant, don't your eyes look on truth? you have stricken them, but they were not grieved. you have consumed them, but they have refused to receive correction. they have made their faces harder than a rock. they have refused to return.
then i said, surely these are poor. they are foolish; for they don't know yeahoh-vowelconsonant's way, nor the torah of their theory.
i will go to the great men and will speak to them, for they know the way of yeahoh-vowelconsonant, and the torah of their theory. but these with one accord have broken the yoke, and burst the bonds.
therefore a lion out of the forest will kill them. a wolf of the evenings will destroy them. a leopard will watch against their cities. everyone who goes out there will be torn in pieces, because their missteps are many and their backsliding has increased.
how can i pardon you? your children have forsaken me, and sworn by what are no theories. when i had fed them to the full, they committed adultery, and assembled themselves in troops at the prostitutes' houses.
they were as fed horses roaming at large. everyone neighed after his neighbour's wife.
shouldn't i punish them for these things? says yeahoh-vowelconsonant. shouldn't my self be avenged on such a nation as this?
go up on her walls, and destroy, but don't make a full end. take away her branches, for they are not yeahoh-vowelconsonant's.
for the house of yisreal and the house of yeahudah have dealt very treacherously against me, says yeahoh-vowelconsonant.
they have denied yeahoh-vowelconsonant, and said, it is not he. fracture won't come on us. we won't see sword or famine.
the bringers will become wind, and the word is not in them. thus it will be done to them.
therefore yeahoh-vowelconsonant, the theory of troops says, because you speak this word, behold, i will make my words in your mouth fire, and this people wood, and it will devour them.
behold, i will bring a nation on you from far away, house of yisreal, says yeahoh-vowelconsonant. it is a mighty nation. it is an ancient nation, a nation whose language you don't know and don't understand what they say.
their quiver is an open tomb. they are all heroes.
they will eat up your harvest and your bread, which your sons and your daughters should eat. they will eat up your flocks and your herds. they will eat up your vines and your fig trees. they will beat down your fortified cities in which you trust with the sword.
but even in those days, says yeahoh-vowelconsonant, i will not make a full end of you.
it will be when you say, ‘why has yeahoh-vowelconsonant our theory done all these things to us?' then you shall say to them, ‘just as you have forsaken me and worked for foreign theories in your land, so you will work for strangers in a land that is not yours.'
tell this in the house of yaqob, and let her be heard in yeahudah, saying,
‘hear this now, foolish people without understanding, who have eyes, and don't see, who have ears, and don't hear:
don't you respect me?' says yeahoh-vowelconsonant; ‘won't you tremble at my presence, who have placed the sand for the bound of the sea by a world decree, that it can't pass it? though its waves toss themselves, yet they can't prevail. though they roar, they still can't pass over it.'
but this people has a revolting and a rebellious heart. they have revolted and gone.
they don't say in their heart, ‘let's now respect yeahoh-vowelconsonant our theory, who gives rain, both the former and the latter, in its season, who preserves to us the appointed weeks of the harvest.'
your distortions have turned away these things, and your misses have withheld good from you.
for big-shots are found amongst my people. they watch, as fowlers lie in wait. they set a trap. they catch men.
as a cage is full of birds, so are their houses full of deceit. therefore they have become great, and grew rich.
they have grown fat. they shine; yes, they excel in deeds of fracture. they don't plead the cause, the cause of the fatherless, that they may prosper; and they don't defend the rights of the needy.
shouldn't i punish for these things? says yeahoh-vowelconsonant. shouldn't my self be avenged on such a nation as this?
an astonishing and horrible thing has been in the land.
the bringers come-bring falsely, and the kohens rule by their own authority; and my people love to have it so. what will you do in the end of her?
6
flee for safety, you children of benyamin, out of the middle of yerushalem. blow the trumpet in teqoa and raise up a signal on beit hakherem, for fracture looks out from the north with a great destruction.
i will cut off the beautiful and delicate one, the daughter of zion.
shepherds with their flocks will come to her. they will pitch their tents against her all around. they will feed everyone in his place.
prepare war against her. arise. let's go up at noon. woe to us. for the day declines, for the shadows of the evening are stretched out.
arise. let's go up by night, and let's destroy her palaces.
for yeahoh-vowelconsonant of troops said, cut down trees, and cast up a mound against yerushalem. this is the city to be visited. she is filled with oppression within herself.
as a well produces her waters, so she produces her fracture. violence and destruction is heard in her. sickness and wounds are continually before me.
be instructed, yerushalem, lest my self be alienated from you, lest i make you a desolation, an uninhabited land.
yeahoh-vowelconsonant of troops says, they will thoroughly glean the remnant of yisreal like a vine. turn again your hand as a grape gatherer into the baskets.
to whom should i speak and testify, that they may hear? behold, their ear is uncircumcised, and they can't listen. behold, yeahoh-vowelconsonant's word has become a reproach to them. they have no delight in it.
therefore i am full of yeahoh-vowelconsonant's wrath. i am weary with holding it in. pour it out on the children in the street, and on the community of young men together; for even the husband with the wife will be taken, the aged with him who is full of days.
their houses will be turned to others, their fields and their wives together; for i will stretch out my hand on the inhabitants of the land, says yeahoh-vowelconsonant.
for from their least even to their greatest, everyone is given to covetousness. from the bringer even to the kohen, everyone deals falsely.
they have healed also the brokeness of my people superficially, saying, ‘peace, peace.' when there is no peace.
were they ashamed when they had committed abomination? no, they were not at all ashamed, neither could they blush. therefore they will fall amongst those who fall. when i visit them, they will be cast down, says yeahoh-vowelconsonant.
yeahoh-vowelconsonant says, stand in the ways and see, and ask for the old paths, ‘where is the good way?' and walk in her, and you will find rest for your selves. but they said, ‘we will not walk.'
i set watchmen over you, saying, ‘listen to the sound of the trumpet.' but they said, ‘we will not listen.'
therefore hear, you nations, and know, congregation, what is amongst them.
hear, land. behold, i will bring fracture on this people, even the fruit of their thoughts, because they have not listened to my words; and as for my torah, they have rejected her.
to what purpose does frankincense from sheba come to me, and the sweet cane from a far country? your onups are not acceptable, and your slaughters are not pleasing to me.
therefore yeahoh-vowelconsonant says, behold, i will lay stumbling blocks before this people. the fathers and the sons together will stumble against them. the neighbour and his friend will get lost.
yeahoh-vowelconsonant says, behold, a people comes from the north country. a great nation will be stirred up from the uttermost parts of the land.
they take hold of bow and spear. they are cruel, and womb noone. their voice roars like the sea, and they ride on horses, everyone set in array, as a man to the battle, against you, daughter of zion.
we have heard its report. our hands become feeble. anguish has taken hold of us, and pains as of a woman in labour.
don't go out into the field or walk by the way; for the sword of the enemy and terror are on every side.
daughter of my people, clothe yourself with sackcloth, and wallow in ashes. mourn, as for an only son, most bitter lamentation, for the destroyer will suddenly come on us.
i have made you a tester of metals and a fortress amongst my people, that you may know and try their way.
they are all grievous rebels, going around to slander. they are bronze and iron. all of them deal corruptly.
the bellows blow fiercely. the lead is consumed in the fire. in vain they go on refining, for the fracturers are not plucked away.
men will call them rejected silver, because yeahoh-vowelconsonant has rejected them.
7
the word that came to yeremiyeaho from yeahoh-vowelconsonant, saying,
stand in the gate of yeahoh-vowelconsonant's house, and proclaim this word there, and say, ‘hear yeahoh-vowelconsonant's word, all you of yeahudah, who come in at these gates to sink down to yeahoh-vowelconsonant.'
yeahoh-vowelconsonant of troops, the theory of yisreal says, amend your ways and your doings, and i will let you dwell in this place.
don't trust in lying words, saying, ‘yeahoh-vowelconsonant's temple, yeahoh-vowelconsonant's temple, yeahoh-vowelconsonant's temple, are these.'
for if you thoroughly amend your ways and your doings, if you thoroughly execute justice between a man and his neighbour;
if you don't oppress the foreigner, the fatherless, and the widow, and don't shed innocent blood in this place, and don't walk after other theories to your own fracture,
then i will let you to dwell in this place, in the land that i gave to your fathers, from world and until world.
behold, you trust in lying words that can't profit.
will you steal, murder, commit adultery, swear falsely, burn incense to possess-lord, and walk after other theories that you have not known,
then come and stand before me in this house, which is called by my name, and say, ‘we are delivered,' that you may do all these abominations?
has this house, which is called by my name, become a den of bursters in your eyes? behold, i myself have seen it, says yeahoh-vowelconsonant.
but go now to my place which was in shiloh, where i let my name dwell at the first, and see what i did to it for the fracture of my people yisreal.
now, because you have done all these works, says yeahoh-vowelconsonant, and i spoke to you, rising up early and speaking, but you didn't hear; and i called you, but you didn't answer;
therefore i will do to the house which is called by my name, in which you trust, and to the place which i gave to you and to your fathers, as i did to shiloh.
i will cast you out of my sight, as i have cast out all your brothers, even the whole seed of efraim.
therefore don't pray for this people. don't lift up a cry or prayer for them or make intercession to me; for i will not hear you.
don't you see what they do in the cities of yeahudah and in the streets of yerushalem?
the children gather wood, and the fathers kindle the fire, and the women knead the dough, to make cakes to the queen of the namespaces, and to pour out pourers to other theories, that they may provoke me to anger.
do they provoke me to anger? says yeahoh-vowelconsonant. don't they provoke themselves, to the confusion of their own faces?
therefore my mister yeahoh-vowelconsonant says: behold, my anger and my wrath will be poured out on this place, on man, on animal, on the trees of the field, and on the fruit of the ground; and she will burn and will not be quenched.
yeahoh-vowelconsonant of troops, the theory of yisreal says: add your onups to your slaughters and eat meat.
for i didn't speak to your fathers or mitzvah them in the day that i brought them out of the land of egypt concerning onups or slaughters;
but this thing i mitzva'ed them, saying, ‘listen to my voice, and i will be your theory, and you shall be my people. walk in all the way that i mitzvah you, that it may be well with you.'
but they didn't listen or turn their ear, but walked in their own counsels and in the stubbornness of their fracture heart, and went backward, and not forward.
since the day that your fathers came out of the land of egypt to this day, i have sent to you all my workers the bringers, daily rising up early and sending them.
yet they didn't listen to me or incline their ear, but made their neck stiff. they did worse than their fathers.
you shall speak all these words to them, but they will not listen to you. you shall also call to them, but they will not answer you.
you shall tell them, ‘this is the nation that has not listened to yeahoh-vowelconsonant their theory's voice, nor received instruction. truth is lost, and is cut off from their mouth.'
cut off your hair, and throw it away, and take up a lamentation on the bare heights; for yeahoh-vowelconsonant has rejected and forsaken the generation of his wrath.
for the children of yeahudah have done that which is fracture in my sight, says yeahoh-vowelconsonant. they have set their abominations in the house which is called by my name, to defile it.
they have built the high places of tofet, which is in the valley of the son of hinom, to burn their sons and their daughters in the fire, which i didn't mitzvah, nor did she come into my mind.
therefore behold, the days come, says yeahoh-vowelconsonant, that it will no more be called ‘tofet' or ‘the valley of the son of hinom', but ‘the valley of slaughter'; for they will bury in tofet until there is no place to bury.
the dead bodies of this people will be food for the birds of the namespaces, and for the animals of the land. no one will frighten them away.
then i will let settle from the cities of yeahudah and from the streets of yerushalem the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride; for the land will become a waste.
8
at that time, says yeahoh-vowelconsonant, they will bring the bones of the kings of yeahudah, the bones of his princes, the bones of the kohens, the bones of the bringers, and the bones of the inhabitants of yerushalem, out of their graves.
they will spread them before the sun, the moon, and all the troop of the namespaces, which they have loved, which they have worked for, after which they have walked, which they have sought, and which they have sunken down to. they will not be gathered or be buried. they will be like dung on the surface of the land.
death will be chosen rather than life by all the residue that remain of this fracture family, that remain in all the places where i have driven them, says yeahoh-vowelconsonant of troops.
moreover you shall tell them, ‘yeahoh-vowelconsonant says: ‘do men fall, and not rise up again? does one turn away, and not return?
why then have the people of yerushalem fallen back by a perpetual backsliding? they cling to deceit. they refuse to return.
i listened and heard, but they didn't say what is right. no one repents of his fracture, saying, what have i done? everyone turns to his course, as a horse that rushes headlong in the battle.
yes, the stork in the namespaces knows her appointed times. the turtledove, the swallow, and the crane observe the time of their coming; but my people don't know yeahoh-vowelconsonant's torah.
‘how do you say, we are wise, and yeahoh-vowelconsonant's torah is with us? but, behold, the false pen of the scribes has made that a lie.
the wise men are disappointed. they are dismayed and trapped. behold, they have rejected yeahoh-vowelconsonant's word. what kind of wisdom is in them?
therefore i will give their wives to others and their fields to those who will inherit them. for everyone from the least even to the greatest is given to covetousness; from the bringer even to the kohen everyone deals falsely.
they have healed the brokeness of the daughter of my people slightly, saying, peace, peace, when there is no peace.
were they ashamed when they had committed abomination? no, they were not at all ashamed. they couldn't blush. therefore they will fall amongst those who fall. in the time of their visitation they will be cast down, says yeahoh-vowelconsonant.
‘i will utterly consume them, says yeahoh-vowelconsonant. no grapes will be on the vine, no figs on the fig tree, and the leaf will fade. the things that i have given them will pass away from them.'
why do we sit still? assemble yourselves. let's come into the fortified cities, and let's be silent there; for yeahoh-vowelconsonant our theory has put us to silence, and given us poisoned water to drink, because we have missed against yeahoh-vowelconsonant.
we looked for peace, but no good came; and for a time of healing, and behold, dismay.
the snorting of his horses is heard from dan. the whole land trembles at the sound of the neighing of his strong ones; for they have come, and have devoured the land and all that is in her, the city and those who dwell in her.
for, behold, i will send serpents, adders amongst you, which will not be charmed; and they will bite you, says yeahoh-vowelconsonant.
oh that i could comfort myself against sorrow. my heart is faint within me.
behold, the voice of the cry of the daughter of my people from a land that is very far off: isn't yeahoh-vowelconsonant in zion? isn't her king in her? why have they provoked me to anger with their sculptures, and with foreign idols?
the harvest is past. the summer has ended, and we are not saved.
for the brokeness of the daughter of my people, i am broken. i mourn. dismay has taken hold of me.
is there no balm in gilead? is there no physician there? why then isn't the health of the daughter of my people recovered?
9
oh that my head were waters, and my eyes a spring of tears, that i might weep day and night for the slain of the daughter of my people.
oh that i had in the desert a lodging place of wayfaring men, that i might leave my people and go from them. for they are all adulterers, a community of treacherous men.
they bend their tongue, as their bow, for falsehood. they have grown strong in the land, but not for truth; for they proceed from fracture to fracture, and they don't know me, says yeahoh-vowelconsonant.
everyone beware of his neighbour, and don't trust in any brother; for every brother will utterly supplant, and every neighbour will go around like a slanderer.
friends deceive each other, and will not speak the truth. they have taught their tongue to speak lies. they weary themselves committing distortion.
your settling is in the middle of deceit. through deceit, they refuse to know me, says yeahoh-vowelconsonant.
therefore yeahoh-vowelconsonant of troops says, behold, i will melt them and test them; for how should i deal with the daughter of my people?
their tongue is a deadly arrow. it speaks deceit. one speaks peaceably to his neighbour with his mouth, but in his heart, he waits to ambush him.
shouldn't i punish them for these things? says yeahoh-vowelconsonant. shouldn't my self be avenged on a nation such as this?
i will weep and wail for the mountains, and lament for the pastures of the desert, because they are burnt up, so that no one passes through; men can't hear the voice of the livestock. both the birds of the namespaces and the animals have fled. they are gone.
i will make yerushalem heaps, a dwelling place of jackals. i will make the cities of yeahudah a desolation, without inhabitant.
who is wise enough to understand this? who is he to whom the mouth of yeahoh-vowelconsonant has spoken, that he may tell it? why is the land lost and burnt up like a desert, so that no one passes through?
yeahoh-vowelconsonant says, because they have forsaken my torah which i set before them, and have not obeyed my voice or walked in my ways,
but have walked after the stubbornness of their own heart and after the posses-lords, which their fathers taught them.
therefore yeahoh-vowelconsonant of troops, the theory of yisreal, says, behold, i will feed them, even this people, with wormwood and give them poisoned water to drink.
i will scatter them also amongst the nations, whom neither they nor their fathers have known. i will send the sword after them, until i have consumed them.
yeahoh-vowelconsonant of troops says, consider, and call for the mourning women, that they may come. send for the skilful women, that they may come.
let them make haste and take up a wailing for us, that our eyes may run down with tears and our eyelids gush out with waters.
for a voice of wailing is heard out of zion, ‘how we are ruined. we are greatly confounded because we have forsaken the land, because they have cast down our dwellings.'
yet hear yeahoh-vowelconsonant's word, you women. let your ear receive the word of his mouth. teach your daughters wailing. everyone teach her neighbour a lamentation.
for death has come up into our windows. it has come into our palaces to cut off the children from outside, and the young men from the streets.
speak, yeahoh-vowelconsonant says, ‘the dead bodies of men will fall as dung on the open field, and as the handful after the harvester. no one will gather them.'
yeahoh-vowelconsonant says, don't let the wise man praise in his wisdom. don't let the hero man praise in his heroness. don't let the rich man praise in his riches.
but let him who praises praise in this, that he has understanding, and knows me, that i am yeahoh-vowelconsonant who exercises kindness, justice, and being right in the land, for i delight in these things, says yeahoh-vowelconsonant.
behold, the days come, says yeahoh-vowelconsonant, that i will punish all those who are circumcised only in their flesh:
egypt, yeahudah, adom, the children of amon, moab, and all who have the corners of their hair cut off, who dwell in the desert, for all the nations are uncircumcised, and all the house of yisreal are uncircumcised in heart.
10
hear the word which yeahoh-vowelconsonant speaks to you, house of yisreal.
yeahoh-vowelconsonant says, don't learn the way of the nations, and don't be dismayed at the signs of the namespaces; for the nations are dismayed at them.
for the customs of the peoples are vanity; for one cuts a tree out of the forest, the work of the hands of the workman with the axe.
they deck it with silver and with gold. they fasten it with nails and with hammers, so that it can't move.
they are like a palm tree, of turned work, and don't speak. they must be carried, because they can't move. don't be afraid of them; for they can't do fracture, neither is it in them to do good.
there is no one like you, yeahoh-vowelconsonant. you are great, and your name is great in might.
who shouldn't respect you, king of the nations? for it belongs to you. because amongst all the wise men of the nations, and in all their royal estate, there is no one like you.
but they are together brutish and foolish, instructed by idols. it is just wood.
there is silver beaten into plates, which is brought from tarshish, and gold from ufac, the work of the engraver and of the hands of the goldsmith. their clothing is blue and purple. they are all the work of skilful men.
but yeahoh-vowelconsonant is the true theory. he is the living theory, and a world king. at his wrath, the land trembles. the nations aren't able to withstand his indignation.
you shall say this to them: ‘the theories that have not made the namespaces and the land will be lost from the land, and from under the namespaces.'
theory has made the land by his energy. he has established the world by his wisdom, and by his understanding has he stretched out the namespaces.
when he utters his voice, the waters in the namespaces roar, and he lets the vapours ascend from the ends of the land. he makes lightnings for the rain, and brings the wind out of his treasuries.
every man has become brutish and without knowledge. every goldsmith is disappointed by his sculpture; for his molten image is falsehood, and there is no breath in them.
they are vanity, a work of delusion. in the time of their visitation they will get lost.
the portion of yaqob is not like these; for he is the maker of all things; and yisreal is the branch of his inheritance. yeahoh-vowelconsonant of troops is his name.
gather up your wares out of the land, you who settles under siege.
for yeahoh-vowelconsonant says, behold, i will sling out the inhabitants of the land at this time, and will distress them, that they may feel it.
woe is me because of my injury. my wound is serious; but i said, truly this is my grief, and i must bear it.
my tent has been destroyed, and all my cords are broken. my children have gone away from me, and they are no more. there is no one to spread my tent any more, to set up my curtains.
for the shepherds have become brutish, and have not enquired of yeahoh-vowelconsonant. therefore they have not prospered, and all their flocks have scattered.
the voice of news, behold, she comes, and a great commotion out of the north country, to make the cities of yeahudah a desolation, a dwelling place of jackals.
yeahoh-vowelconsonant, i know that the way of man is not in himself. it is not in man who walks to direct his steps.
yeahoh-vowelconsonant, correct me, but gently; not in your anger, lest you reduce me to nothing.
pour out your wrath on the nations that don't know you, and on the families that don't call on your name; for they have devoured yaqob. yes, they have devoured him, consumed him, and have laid waste his habitation.
11
the word that came to yeremiyeaho from yeahoh-vowelconsonant, saying,
hear the words of this covenant, and speak to the men of yeahudah, and to the inhabitants of yerushalem;
and say to them, yeahoh-vowelconsonant, the theory of yisreal says: ‘cursed is the man who doesn't hear the words of this covenant,
which i mitzva'ed your fathers in the day that i brought them out of the land of egypt, out of the iron furnace,' saying, ‘obey my voice and do them, according to all which i mitzvah you; so you shall be my people, and i will be your theory;
that i may establish the oath which i swore to your fathers, to give them a land oozing with milk and honey,' as it is today. then i answered, and said, amen, yeahoh-vowelconsonant.
yeahoh-vowelconsonant said to me, proclaim all these words in the cities of yeahudah, and in the streets of yerushalem, saying, ‘hear the words of this covenant, and do them.
for i earnestly protested to your fathers in the day that i brought them up out of the land of egypt, even to this day, rising early and protesting, saying, obey my voice.
yet they didn't obey, nor turn their ear, but everyone walked in the stubbornness of their fracture heart. therefore i brought on them all the words of this covenant, which i mitzva'ed them to do, but they didn't do them.'
yeahoh-vowelconsonant said to me, a conspiracy is found amongst the men of yeahudah, and amongst the inhabitants of yerushalem.
they have turned back to the distortions of their forefathers, who refused to hear my words. they have gone after other theories to work for them. the house of yisreal and the house of yeahudah have broken my covenant which i made with their fathers.
therefore yeahoh-vowelconsonant says, ‘behold, i will bring fracture on them which they will not be able to escape; and they will cry to me, but i will not listen to them.
then the cities of yeahudah and the inhabitants of yerushalem will go and cry to the theories to which they incense, but they will not save them at all in the time of their trouble.
for according to the number of your cities are your theories, yeahudah; and according to the number of the streets of yerushalem you have set up slaughter-places to the shameful thing, even slaughter-places to burn incense to possess-lord.'
therefore don't pray for this people. don't lift up cry or prayer for them; for i will not hear them in the time that they cry to me because of their trouble.
what has my beloved to do in my house, since she has behaved lewdly with many, and the dedicated flesh has passed from you? when you do fracture, then you rejoice.
yeahoh-vowelconsonant called your name, a green olive tree, beautiful with goodly fruit. with the noise of a great roar he has kindled fire on her, and its branches are fractured.
for yeahoh-vowelconsonant of troops, who planted you, has pronounced fracture against you, because of the fracture of the house of yisreal and of the house of yeahudah, which they have done to themselves in provoking me to anger by incenseing to possess-lord.
yeahoh-vowelconsonant let me know, and i knew her. then you showed me their doings.
but i was like a gentle lamb that is led to the slaughter. i didn't know that they had devised plans against me, saying, let's destroy the tree with its fruit, and let's cut him off from the land of the living, that his name may be no more remembered.
but, yeahoh-vowelconsonant of troops, who judges rightly, who tests the heart and the mind, i will see your vengeance on them; for to you i have revealed my cause.
therefore yeahoh-vowelconsonant says concerning the men of anatot, who seek your life, saying, ‘you shall not come-bring in yeahoh-vowelconsonant's name, that you not die by our hand'—
therefore yeahoh-vowelconsonant of troops says, ‘behold, i will punish them. the young men will die by the sword. their sons and their daughters will die by famine.
there will be no remnant to them, for i will bring fracture on the men of anatot, even the year of their visitation.'
12
you are right, yeahoh-vowelconsonant, when i contend with you; yet i would like to plead a case with you. why does the way of the big-shots prosper? why are they all at ease who deal very treacherously?
you have planted them. yes, they have taken root. they grow. yes, they produce fruit. you are near in their mouth, and far from their heart.
but you, yeahoh-vowelconsonant, know me. you see me, and test my heart towards you. pull them out like sheep for the slaughter, and prepare them for the day of slaughter.
how long will the land mourn, and the herbs of the whole country wither? because of the fracture of those who dwell therein, the animals and birds are consumed; because they said, he won't see our latter end.
if you have run with the footmen, and they have wearied you, then how can you contend with horses? though in a land of peace you are secure, yet how will you do in the pride of the yordan?
for even your brothers, and the house of your father, even they have dealt treacherously with you. even they have cried aloud after you. don't emunah them, though they speak beautiful words to you.
i have forsaken my house. i have cast off my heritage. i have given the dearly beloved of my self into the hand of her enemies.
my heritage has become to me as a lion in the forest. she has uttered her voice against me. therefore i have hated her.
is my heritage to me as a speckled bird of prey? are the birds of prey against her all around? go, assemble all the animals of the field. bring them to devour.
many shepherds have destroyed my vineyard. they have trodden my portion under foot. they have made my pleasant portion a desolate desert.
they have made her a desolation. she mourns to me, being desolate. the whole land is made desolate, because no one cares.
destroyers have come on all the bare heights in the desert; for the sword of yeahoh-vowelconsonant devours from the one end of the land even to the other end of the land. no flesh has peace.
they have sown wheat, and have reaped thorns. they have exhausted themselves, and profit nothing. you will be ashamed of your fruits, because of yeahoh-vowelconsonant's fierce anger.
yeahoh-vowelconsonant says, concerning all my fracture neighbours, who touch the inheritance which i have let my people yisreal inherit: behold, i will pluck them up from off their land, and will pluck up the house of yeahudah from amongst them.
it will be that after i have plucked them up, i will return and womb them. i will let them return again, every man to his heritage, and every man to his land.
it will be, if they will diligently learn the ways of my people, to swear by my name, ‘as yeahoh-vowelconsonant lives;' even as they taught my people to swear by possess-lord, then they will be built up in the middle of my people.
but if they will not hear, then i will pluck up that nation, plucking up and making it lost, says yeahoh-vowelconsonant.
13
yeahoh-vowelconsonant said to me, go, and buy yourself a linen belt, and put it on your waist, and don't put it in water.
so i bought a belt according to yeahoh-vowelconsonant's word, and put it on my waist.
yeahoh-vowelconsonant's word came to me the second time, saying,
take the belt that you have bought, which is on your waist, and arise, go to the euphrates, and hide it there in a cleft of the rock.
so i went and hid it by the euphrates, as yeahoh-vowelconsonant mitzva'ed me.
after many days, yeahoh-vowelconsonant said to me, arise, go to the euphrates, and take the belt from there, which i mitzva'ed you to hide there.
then i went to the euphrates, and dug, and took the belt from the place where i had hidden it; and behold, the belt was ruined. it was profitable for nothing.
then yeahoh-vowelconsonant's word came to me, saying,
yeahoh-vowelconsonant says, ‘in this way i will ruin the pride of yeahudah, and the great pride of yerushalem.
this fracture people, who refuse to hear my words, who walk in the stubbornness of their heart, and have gone after other theories to work for them and to sink down to them, will even be as this belt, which is profitable for nothing.
for as the belt clings to the waist of a man, so i have let the whole house of yisreal and the whole house of yeahudah cling to me,' says yeahoh-vowelconsonant; ‘that they may be to me for a people, for a name, for praise, and for heavyweight; but they would not hear.'
therefore you shall speak to them this word: ‘yeahoh-vowelconsonant, the theory of yisreal says, every container should be filled with wine.' they will tell you, ‘do we not certainly know that every container should be filled with wine?'
then tell them, ‘yeahoh-vowelconsonant says, behold, i will fill all the inhabitants of this land, even the kings who sit on david's throne, the kohens, the bringers, and all the inhabitants of yerushalem, with drunkenness.
i will dash them one against another, even the fathers and the sons together, says yeahoh-vowelconsonant: i will not pity, spare, or womb, that i should not destroy them.'
hear, and give ear. don't be proud, for yeahoh-vowelconsonant has spoken.
give heavyweight to yeahoh-vowelconsonant your theory, before he causes darkness, and before your feet stumble on the dark mountains, and while you look for light, he turns it into the shadow of death, and makes it deep darkness.
but if you will not hear her, my self will weep in secret for your pride. my eye will weep bitterly, and run down with tears, because yeahoh-vowelconsonant's flock has been taken captive.
say to the king and to the queen mother, humble yourselves. sit down, for your crowns have come down, even the crown of your heavyweight.
the cities of the south are shut up, and there is no one to open them. yeahudah is carried away captive: all of them. they are wholly carried away captive.
lift up your eyes, and see those who come from the north. where is the flock that was given to you, your beautiful flock?
what will you say when he sets over you as head those whom you have yourself taught to be friends to you? won't sorrows take hold of you, as of a woman in travail?
if you say in your heart, why have these things come on me? your skirts are uncovered because of the greatness of your distortion, and your heels suffer violence.
can the ethiopian change his skin, or the leopard his spots? then may you also do good, who are accustomed to do fracture.
therefore i will scatter them as the stubble that passes away by the wind of the desert.
this is your lot, the portion measured to you from me, says yeahoh-vowelconsonant, because you have forgotten me, and trusted in falsehood.
therefore i will also uncover your skirts on your face, and your shame will appear.
i have seen your abominations, even your adulteries and your neighing, the lewdness of your promiscuity, on the hills in the field. woe to you, yerushalem. you will not be made clean. how long will it yet be?
14
this is yeahoh-vowelconsonant's word that came to yeremiyeaho concerning the drought:
yeahudah mourns, and her gates languish. they sit in black on the ground. the cry of yerushalem goes up.
their nobles send their little ones to the waters. they come to the cisterns, and find no water. they return with their vessels empty. they are disappointed and confounded, and cover their heads.
because of the ground which is cracked, because no rain has been in the land, the ploughmen are disappointed. they cover their heads.
yes, the doe in the field also calves and forsakes her young, because there is no grass.
the wild donkeys stand on the bare heights. they pant for air like jackals. their eyes fail, because there is no vegetation.
though our distortions testify against us, work for your name's sake, yeahoh-vowelconsonant; for our rebellions are many. we have missed against you.
you hope of yisreal, its saver in the time of trouble, why should you be as a foreigner in the land, and as a wayfaring man who turns aside to stay for a night?
why should you be like a scared man, as a hero who can't save? yet you, yeahoh-vowelconsonant, are in the middle of us, and we are called by your name. don't leave us.
yeahoh-vowelconsonant says to this people: even so they have loved to wander. they have not restrained their feet. therefore yeahoh-vowelconsonant does not accept them. now he will remember their distortion, and punish them for their misses.
yeahoh-vowelconsonant said to me, don't pray for this people for their good.
when they fast, i will not hear their cry; and when they up onup and rester, i will not accept them; but i will consume them by the sword, by famine, and by pestilence.
then i said, ah, my mister yeahoh-vowelconsonant. behold, the bringers tell them, ‘you will not see the sword, neither will you have famine; but i will give you assured peace in this place.'
then yeahoh-vowelconsonant said to me, the bringers come-bring lies in my name. i didn't send them. i didn't mitzvah them. i didn't speak to them. they come-bring to you a lying vision, divination, and a thing of nothing, and the deceit of their own heart.
therefore yeahoh-vowelconsonant says concerning the bringers who come-bring in my name, but i didn't send them, yet they say, ‘sword and famine will not be in this land.' those bringers will be consumed by sword and famine.
the people to whom they come-bring will be cast out in the streets of yerushalem because of the famine and the sword. they will have no one to bury them—them, their wives, their sons, or their daughters, for i will pour their fracture on them.
you shall say this word to them: ‘let my eyes run down with tears night and day, and let them not cease; for the virgin daughter of my people is broken with a great breach, with a very grievous wound.
if i go out into the field, then behold, the slain with the sword. if i come into the city, then behold, those who are sick with famine. for both the bringer and the kohen go about in the land, and have no knowledge.'
have you utterly rejected yeahudah? has your self loathed zion? why have you struck us, and there is no healing for us? we looked for peace, but no good came; and for a time of healing, and behold, dismay.
we know, yeahoh-vowelconsonant, our big-shotness, and the distortion of our fathers; for we have missed against you.
do not abhor us, for your name's sake. do not disgrace the throne of your heavyweight. remember, and don't break your covenant with us.
are there any amongst the vanities of the nations that can make it rain? or can the namespaces give showers? aren't you he, yeahoh-vowelconsonant our theory? therefore we will wait for you; for you have made all these things.
15
then yeahoh-vowelconsonant said to me, though mosheh and shmual stood before me, yet my mind would not turn towards this people. cast them out of my sight, and let them go out.
it will happen when they ask you, ‘where shall we go out?' then you shall tell them, ‘yeahoh-vowelconsonant says: such as are for death, to death; such as are for the sword, to the sword; such as are for the famine, to the famine; and such as are for captivity, to captivity.'
i will appoint over them four kinds, says yeahoh-vowelconsonant: the sword to kill, the dogs to tear, the birds of the namespaces, and the animals of the land, to devour and to destroy.
i will let them be tossed back and forth amongst all the kingdoms of the land, because of manasheh, the son of xheceqiyeaho, king of yeahudah, for that which he did in yerushalem.
for who will have pity on you, yerushalem? who will mourn you? who will come to ask of your welfare?
you have rejected me, says yeahoh-vowelconsonant. you have gone backward. therefore i have stretched out my hand against you and destroyed you. i am weary of showing compassion.
i have winnowed them with a fan in the gates of the land. i have bereaved them of children. i have made my people lost. they didn't return from their ways.
their widows are increased more than the sand of the seas. i have brought on them against the mother of the young men a destroyer at noonday. i have let anguish and terrors fall on her suddenly.
she who has borne seven languishes. she has given up the breathwind. her sun has gone down while it was yet day. she has been disappointed and confounded. i will deliver their residue to the sword before their enemies, says yeahoh-vowelconsonant.
woe is me, my mother, that you have borne me, a man of strife, and a man of contention to the whole land. i have not lent, neither have men lent to me; yet every one of them curses me.
yeahoh-vowelconsonant said, most certainly i will strengthen you for good. most certainly i will make the enemy make supplication to you in the time of fracture and in the time of enemy trouble.
can one fracture iron, even iron from the north, and bronze?
i will give your substance and your treasures for a plunder without price, and that for all your misses, even in all your borders.
i will make them to pass with your enemies into a land which you don't know; for a fire is kindled in my anger, which will burn on you.
yeahoh-vowelconsonant, you know. remember me, visit me, and avenge me of my persecutors. you are patient, so don't take me away. know that for your sake i have suffered reproach.
your words were found, and i ate them. your words were to me a joy and the rejoicing of my heart, for i am called by your name, yeahoh-vowelconsonant, theory of troops.
i didn't sit in the community of those who make merry and rejoice. i sat alone because of your hand, for you have filled me with indignation.
why is my pain perpetual, and my wound incurable, which refuses to be healed? will you indeed be to me as a deceitful brook, like waters that fail?
therefore yeahoh-vowelconsonant says, if you return, then i will bring you again, that you may stand before me; and if you take out the precious from the vile, you will be as my mouth. they will return to you, but you will not return to them.
i will make you to this people a fortified bronze wall. they will fight against you, but they will not prevail against you; for i am with you to save you and to deliver you, says yeahoh-vowelconsonant.
i will deliver you out of the hand of the fracturers, and i will redeem you out of the hand of the terrible.
16
then yeahoh-vowelconsonant's word came to me, saying,
you shall not take a wife, neither shall you have sons or daughters, in this place.
for yeahoh-vowelconsonant says concerning the sons and concerning the daughters who are born in this place, and concerning their mothers who bore them, and concerning their fathers who became their father in this land:
they will die grievous deaths. they will not be lamented, neither will they be buried. they will be as dung on the surface of the ground. they will be consumed by the sword and by famine. their dead bodies will be food for the birds of the namespaces and for the animals of the land.
for yeahoh-vowelconsonant says, don't come into the house of mourning. don't go to lament. don't bemoan them, for i have taken away my peace from this people, says yeahoh-vowelconsonant, even kindness and wombings.
both great and small will die in this land. they will not be buried. men won't lament for them, cut themselves, or make themselves bald for them.
men won't break bread for them in mourning, to comfort them for the dead. men won't give them the cup of consolation to drink for their father or for their mother.
you shall not come into the house of feasting to sit with them, to eat and to drink.
for yeahoh-vowelconsonant of troops, the theory of yisreal says: behold, i will let settle out of this place, before your eyes and in your days, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride.
it will happen, when you tell this people all these words, and they ask you, ‘why has yeahoh-vowelconsonant pronounced all this great fracture against us?' or ‘what is our distortion?' or ‘what is our miss that we have committed against yeahoh-vowelconsonant our theory?'
then you shall tell them, ‘because your fathers have forsaken me,' says yeahoh-vowelconsonant, ‘and have walked after other theories, have worked for them, have sunken down to them, have forsaken me, and have not kept my torah.
you have done fracture more than your fathers, for behold, you each walk after the stubbornness of his fracture heart, so that you don't listen to me.
therefore i will cast you out of this land into the land that you have not known, neither you nor your fathers. there you will work for other theories day and night, for i will show you no favour.'
therefore behold, the days come, says yeahoh-vowelconsonant, that it will no more be said, ‘as yeahoh-vowelconsonant lives, who let the children of yisreal up out of the land of egypt;'
but, ‘as yeahoh-vowelconsonant lives, who brought up the children of yisreal from the land of the north, and from all the countries where he had driven them.' i will let them return again into their land that i gave to their fathers.
behold, i will send for many fishermen, says yeahoh-vowelconsonant, and they will fish them up. afterward i will send for many hunters, and they will hunt them from every mountain, from every hill, and out of the clefts of the rocks.
for my eyes are on all their ways. they are not hidden from my face. their distortion isn't concealed from my eyes.
first i will recompense their distortion and their miss double, because they have polluted my land with the carcasses of their detestable things, and have filled my inheritance with their abominations.
yeahoh-vowelconsonant, my strength, my stronghold, and my refuge in the day of affliction, the nations will come to you from the ends of the land, and will say, our fathers have inherited nothing but lies, vanity and things in which there is no profit.
should a man make to himself theories which yet are no theories?
therefore behold, i will let them know, this once i will let them know my hand and my might. then they will know that my name is yeahoh-vowelconsonant.
17
the miss of yeahudah is written with a pen of iron, and with the point of a diamond. she is engraved on the tablet of their heart, and on the horns of your slaughter-places.
even their children remember their slaughter-places and their asherah poles by the green trees on the high hills.
my mountain in the field, i will give your substance and all your treasures for a plunder, and your high places, because of miss, throughout all your borders.
you, even of yourself, will discontinue from your heritage that i gave you. i will make you work for your enemies in the land which you don't know, for you have kindled a fire in my anger which will burn until world.
yeahoh-vowelconsonant says: cursed is the man who trusts in man, relies on strength of flesh, and whose heart departs from yeahoh-vowelconsonant.
for he will be like a bush in the desert, and will not see when good comes, but will inhabit the parched places in the desert, an uninhabited salt land.
blessed is the man who trusts in yeahoh-vowelconsonant, and whose confidence is in yeahoh-vowelconsonant.
for he will be as a tree planted by the waters, who spreads out its roots by the river, and will not respect when heat comes, but its leaf will be green, and will not be concerned in the year of drought. it won't cease from yielding fruit.
the heart is deceitful above all things and it is exceedingly corrupt. who can know it?
i, yeahoh-vowelconsonant, search the mind. i try the heart, even to give every man according to his ways, according to the fruit of his doings.
as the partridge that sits on eggs which she has not laid, so is he who gets riches, and not by right. in the middle of his days, they will leave him. at his end, he will be a fool.
a heavyweighty throne, set on high from the beginning, is the place of our dedicated.
yeahoh-vowelconsonant, the hope of yisreal, all who forsake you will be disappointed. those who depart from me will be written in the land, because they have forsaken yeahoh-vowelconsonant, the spring of living waters.
heal me, o yeahoh-vowelconsonant, and i will be healed. save me, and i will be saved; for you are my praise.
behold, they ask me, where is yeahoh-vowelconsonant's word? let it come now.
as for me, i have not hurried from being a shepherd after you. i haven't desired the woeful day. you know. that which came out of my lips was before your face.
don't be a terror to me. you are my refuge in the day of fracture.
let them be disappointed who chase me, but don't let me be disappointed. let them be dismayed, but don't let me be dismayed. bring on them the day of fracture, and destroy them with double destruction.
yeahoh-vowelconsonant said this to me: go and stand in the gate of the children of the people, through which the kings of yeahudah come in and by which they go out, and in all the gates of yerushalem.
tell them, ‘hear yeahoh-vowelconsonant's word, you kings of yeahudah, all yeahudah, and all the inhabitants of yerushalem, that come in by these gates:
yeahoh-vowelconsonant says, be careful, and bear no burden on the shabbat day, nor bring it in by the gates of yerushalem.
don't let a burden emerge out of your houses on the shabbat day. don't do any work, but make the shabbat day dedicated, as i mitzva'ed your fathers.
but they didn't listen. they didn't turn their ear, but made their neck stiff, that they might not hear, and might not receive instruction.
it will happen, if you diligently listen to me, says yeahoh-vowelconsonant, to bring in no burden through the gates of this city on the shabbat day, but to make the shabbat day dedicated, to do no work therein;
then there will come in by the gates of this city kings and princes sitting on david's throne, riding in chariots and on horses, they and their princes, the men of yeahudah and the inhabitants of yerushalem; and this city will remain to world.
they will come from the cities of yeahudah, and from the places around yerushalem, from the land of benyamin, from the lowland, from the hill country, and from the south, bringing onups, slaughters, resters, and frankincense, and bringing slaughters of thanks to yeahoh-vowelconsonant's house.
but if you will not listen to me to make the shabbat day dedicated, and not to bear a burden and come in at the gates of yerushalem on the shabbat day, then i will kindle a fire in her gates, and it will devour the palaces of yerushalem. it will not be quenched.'
18
the word which came to yeremiyeaho from yeahoh-vowelconsonant, saying,
arise, and go down to the potter's house, and there i will let you hear my words.
then i went down to the potter's house, and behold, he was making something on the wheels.
when the vessel that he made of the clay was marred in the hand of the potter, he made it again another vessel, as seemed good to the potter to make it.
then yeahoh-vowelconsonant's word came to me, saying,
house of yisreal, can't i do with you as this potter? says yeahoh-vowelconsonant. behold, as the clay in the potter's hand, so are you in my hand, house of yisreal.
at the instant i speak concerning a nation, and concerning a kingdom, to pluck up and to break down and to destroy it,
if that nation, concerning which i have spoken, turns from their fracture, i will repent of the fracture that i thought to do to them.
at the instant i speak concerning a nation, and concerning a kingdom, to build and to plant it,
if they do that which is fracture in my sight, that they not obey my voice, then i will repent of the good with which i said i would benefit them.
now therefore, speak to the men of yeahudah, and to the inhabitants of yerushalem, saying, ‘yeahoh-vowelconsonant says: behold, i frame fracture against you, and devise a plan against you. everyone return from his fracture way now, and amend your ways and your doings.'
but they say, ‘it is in vain; for we will walk after our own plans, and we will each follow the stubbornness of his fracture heart.'
therefore yeahoh-vowelconsonant says: ask now amongst the nations, ‘who has heard such things?' the virgin of yisreal has done a very horrible thing.
will the snow of lebanon fail from the rock of the field? will the cold waters that flow down from afar be dried up?
for my people have forgotten me. they have burnt incense to false theories. they have been made to stumble in their ways in the ancient paths, to walk in byways, in a way not built up,
to make their land an astonishment, and a world hissing. everyone who passes by her will be astonished, and shake his head.
i will scatter them as with an east wind before the enemy. i will show them the back, and not the face, in the day of their calamity.
then they said, come. let's devise plans against yeremiyeaho; for the torah won't get lost from the kohen, nor counsel from the wise, nor the word from the bringer. come, and let's strike him with the tongue, and let's not give heed to any of his words.
give heed to me, yeahoh-vowelconsonant, and listen to the voice of those who contend with me.
should fracture be recompensed for good? for they have dug a pit for my self. remember how i stood before you to speak good for them, to turn away your wrath from them.
therefore deliver up their children to the famine, and give them over to the hand of the sword. let their wives become childless and widows. let their men be killed and their young men struck by the sword in battle.
let a cry be heard from their houses when you bring a troop suddenly on them; for they have dug a pit to take me and hidden snares for my feet.
yet, yeahoh-vowelconsonant, you know all their counsel against me to kill me. don't forgive their distortion. don't blot out their miss from your sight, let them be overthrown before you. deal with them in the time of your anger.
19
thus said yeahoh-vowelconsonant, go, and buy a potter's earthen container, and take some of the elders of the people and of the elders of the kohens;
and go out to the valley of the son of hinom, which is by the entry of the gate xharsit, and proclaim there the words that i will tell you.
say, ‘hear yeahoh-vowelconsonant's word, kings of yeahudah and inhabitants of yerushalem: yeahoh-vowelconsonant of troops, the theory of yisreal says, behold, i will bring fracture on this place, which whoever hears, his ears will tingle.
because they have forsaken me, and have defiled this place, and have burnt incense in it to other theories that they didn't know—they, their fathers, and the kings of yeahudah—and have filled this place with the blood of innocents,
and have built the high places of possess-lord to burn their children in the fire for onups to possess-lord, which i didn't mitzvah, nor speak, which didn't even up upon my heart.
therefore, behold, the days come, says yeahoh-vowelconsonant, that this place will no more be called ‘tofet', nor ‘the valley of the son of hinom', but ‘the valley of slaughter'.
‘i will make the counsel of yeahudah and yerushalem void in this place. i will let them fall by the sword before their enemies, and by the hand of those who seek their life. i will give their dead bodies to be food for the birds of the namespaces and for the animals of the land.
i will make this city an astonishment and a hissing. everyone who passes by her will be astonished and hiss because of all her strikes.
i will let them eat the flesh of their sons and the flesh of their daughters. they will each eat the flesh of his friend in the siege and in the distress with which their enemies, and those who seek their life, will distress them.'
then you shall break the container in the sight of the men who go with you,
and shall tell them, ‘yeahoh-vowelconsonant of troops says: even so i will break this people and this city as one breaks a potter's vessel, that can't be made whole again. they will bury in tofet until there is no place to bury.
this is what i will do to this place, says yeahoh-vowelconsonant, and to its inhabitants, even making this city as tofet.
the houses of yerushalem and the houses of the kings of yeahudah, which are defiled, will be as the place of tofet, even all the houses on whose roofs they have burnt incense to all the troop of the namespaces and have poured out pourers to other theories.'
then yeremiyeaho came from tofet, where yeahoh-vowelconsonant had sent him to come-bring, and he stood in the court of yeahoh-vowelconsonant's house, and said to all the people:
yeahoh-vowelconsonant of troops, the theory of yisreal says, ‘behold, i will bring on this city and on all her towns all the fracture that i have pronounced against her, because they have made their neck stiff, that they may not hear my words.'
20
now pashxhur, the son of imer the kohen, who was chief officer in yeahoh-vowelconsonant's house, heard yeremiyeaho come-bringing these things.
then pashxhur struck yeremiyeaho the bringer and put him in the stocks that were in the upper gate of benyamin, which was in yeahoh-vowelconsonant's house.
on the next day, pashxhur released yeremiyeaho out of the stocks. then yeremiyeaho said to him, yeahoh-vowelconsonant has not called your name pashxhur, but magormissabib.
for yeahoh-vowelconsonant says, ‘behold, i will make you a terror to yourself and to all your friends. they will fall by the sword of their enemies, and your eyes will see it. i will give all yeahudah into the hand of the king of babylon, and he will carry them captive to babylon, and will kill them with the sword.
moreover i will give all the riches of this city, and all her gains, and all her precious things, yes, i will give all the treasures of the kings of yeahudah into the hand of their enemies. they will make them captives, take them, and carry them to babylon.
you, pashxhur, and all who dwell in your house will go into captivity. you will come to babylon, and there you will die, and there you will be buried, you, and all your friends, to whom you have come-brought falsely.'
yeahoh-vowelconsonant, you have persuaded me, and i was persuaded. you are stronger than i, and have prevailed. i have become a laughingstock all day. everyone mocks me.
for as often as i speak, i cry out; i cry, violence and destruction. because yeahoh-vowelconsonant's word has been made a reproach to me, and a derision, all day.
if i say that i will not make mention of him, or speak any more in his name, then there is in my heart as it were a burning fire shut up in my bones. i am weary with holding it in. i can't.
for i have heard the defaming of many: terror on every side. denounce, and we will denounce him. say all my familiar friends, those who watch for my fall. perhaps he will be persuaded, and we will prevail against him, and we will take our revenge on him.
but yeahoh-vowelconsonant is with me as an awesome hero. therefore my persecutors will stumble, and they won't prevail. they will be utterly disappointed because they have not dealt wisely, even with a world dishonour which will never be forgotten.
but yeahoh-vowelconsonant of troops, who tests the right, who sees the heart and the mind, let me see your vengeance on them, for i have revealed my cause to you.
sing to yeahoh-vowelconsonant. praise yeahoh-vowelconsonant, for he has delivered the self of the needy from the hand of fracturers.
cursed is the day in which i was born. don't let the day in which my mother bore me be blessed.
cursed is the man who informed my father, saying, a boy is born to you, making him very glad.
let that man be as the cities which yeahoh-vowelconsonant overthrew, and didn't repent. let him hear a cry in the morning, and shouting at noontime,
because he didn't kill me from the womb. so my mother would have been my grave, and her womb always great.
why did i come out of the womb to see toil and sorrow, that my days should be consumed with shame?
21
the word which came to yeremiyeaho from yeahoh-vowelconsonant, when king zedeqiyeaho sent to him pashxhur the son of malkiyeah, and zefaniyeah the son of maaseiyeah, the kohen, saying,
please enquire of yeahoh-vowelconsonant for us; for nebukadnezar king of babylon makes war against us. perhaps yeahoh-vowelconsonant will deal with us according to all his wondrous works, that he may withdraw from us.
then yeremiyeaho said to them, tell zedeqiyeaho:
‘yeahoh-vowelconsonant, the theory of yisreal says, behold, i will turn back the weapons of war that are in your hands, with which you fight against the king of babylon, and against the khaldeans who besiege you outside the walls; and i will gather them into the middle of this city.
i myself will fight against you with an outstretched hand and with a strong arm, even in anger, in wrath, and in great indignation.
i will strike the inhabitants of this city, both man and animal. they will die of a great pestilence.
afterward, says yeahoh-vowelconsonant, i will deliver zedeqiyeaho king of yeahudah, his workers, and the people, even those who are left in this city from the pestilence, from the sword, and from the famine, into the hand of nebukadnezar king of babylon, and into the hand of their enemies, and into the hand of those who seek their life. he will strike them with the edge of the sword. he will not spare them, have pity, or womb.'
you shall say to this people, ‘yeahoh-vowelconsonant says: behold, i set before you the way of life and the way of death.
he who remains in this city will die by the sword, by the famine, and by the pestilence, but he who goes out and passes over to the khaldeans who besiege you, he will live, and he will escape with his life.
for i have set my face on this city for fracture, and not for good, says yeahoh-vowelconsonant. it will be given into the hand of the king of babylon, and he will burn her with fire.'
concerning the house of the king of yeahudah, hear yeahoh-vowelconsonant's word:
house of david, yeahoh-vowelconsonant says, ‘execute justice in the morning, and deliver him who is robbed out of the hand of the oppressor, lest my wrath go out like fire, and burn so that no one can quench it, because of the fracture of your doings.
behold, i am against you, o settler of the valley, and of the rock of the plain,' says yeahoh-vowelconsonant. ‘you that say, who would come down against us? or, who would come into our homes?
i will punish you according to the fruit of your doings, says yeahoh-vowelconsonant; and i will kindle a fire in her forest, and it will devour all that is around her.'
22
yeahoh-vowelconsonant said, go down to the house of the king of yeahudah, and speak this word there:
‘hear yeahoh-vowelconsonant's word, king of yeahudah, who sits on david's throne—you, your workers, and your people who come in by these gates.
yeahoh-vowelconsonant says: execute justice and being right, and deliver him who is robbed out of the hand of the oppressor. do no wrong. do no violence to the foreigner, the fatherless, or the widow. don't shed innocent blood in this place.
for if you do this thing indeed, then kings sitting on david's throne will come in by the gates of this house, riding in chariots and on horses—they, their workers, and their people.
but if you will not hear these words, i swear by myself, says yeahoh-vowelconsonant, that this house will become a desolation.'
for yeahoh-vowelconsonant says concerning the house of the king of yeahudah: you are gilead to me, the head of lebanon. yet surely i will make you a desert, cities which are not inhabited.
i will prepare destroyers against you, everyone with his weapons, and they will cut down your choice cedars, and cast them into the fire.
many nations will pass by this city, and they will each ask his neighbour, ‘why has yeahoh-vowelconsonant done this to this great city?'
then they will answer, ‘because they abandoned the covenant of yeahoh-vowelconsonant their theory, sank down to other theories, and worked for them.'
don't weep for the dead. don't bemoan him; but weep bitterly for him who goes away, for he will return no more, and not see his native country.
for yeahoh-vowelconsonant says touching shalum the son of yosiyeaho, king of yeahudah, who reigned instead of yosiyeaho his father, and who went out of this place: he won't return there any more.
but he will die in the place where they have led him captive. he will see this land no more.
hoy, him who builds his house by not being right, and his rooms by injustice; who uses his neighbour's work without wages, and doesn't give him his hire;
who says, ‘i will build myself a wide house and spacious rooms,' and cuts out windows for himself, with a cedar ceiling, and painted with red.
should you reign because you strive to excel in cedar? didn't your father eat and drink, and do justice and being right? then it was well with him.
he judged the cause of the poor and needy; so then it was well. wasn't this to know me? says yeahoh-vowelconsonant.
but your eyes and your heart are only for your covetousness, for shedding innocent blood, for oppression, and for doing violence.
therefore yeahoh-vowelconsonant says concerning yeahoyaqim the son of yosiyeaho, king of yeahudah: they won't lament for him, saying, ‘hoy, my brother.' or, ‘hoy, sister.' they won't lament for him, saying ‘ah mister.' or, ‘ah his heavyweight.'
he will be buried with the burial of a donkey, drawn and cast out beyond the gates of yerushalem.
go up to lebanon, and cry out. lift up your voice in bashan, and cry from abarim; for all your lovers have been destroyed.
i spoke to you in your prosperity, but you said, ‘i will not listen.' this has been your way from your youth, that you didn't obey my voice.
the wind will feed all your shepherds, and your lovers will go into captivity. surely then you will be ashamed and confounded for all your fracture.
settlers of lebanon, who makes your nest in the cedars, how greatly to be pitied you will be when pangs come on you, the pain as of a woman in travail.
as i live, says yeahoh-vowelconsonant, though konaiyeaho the son of yeahoyaqim king of yeahudah were the signet on my right hand, i would still pluck you from there.
i would give you into the hand of those who seek your life, and into the hand of them of whom you are afraid, even into the hand of nebukadnezar king of babylon, and into the hand of the khaldeans.
i will cast you out with your mother who bore you into another country, where you were not born; and there you will die.
but to the land to which their self longs to return, there they will not return.
is this man konaiyeaho a despised broken vessel? is he a vessel in which no one delights? why are they cast out, he and his seed, and cast into a land which they don't know?
o land, land, land, hear yeahoh-vowelconsonant's word.
yeahoh-vowelconsonant says, record this man as childless, a man who will not prosper in his days; for no more will a man of his seed prosper, sitting on david's throne and ruling in yeahudah.
23
hoy, the shepherds who make lost and scatter the sheep of my pasture. says yeahoh-vowelconsonant.
therefore yeahoh-vowelconsonant, the theory of yisreal, says against the shepherds who feed my people: you have scattered my flock, driven them away, and have not visited them. behold, i will visit on you the fracture of your doings, says yeahoh-vowelconsonant.
i will gather the remnant of my flock out of all the countries where i have driven them, and will let them return again to their folds; and they will be fruitful and become many.
i will set up shepherds over them who will feed them. they will no longer be afraid or dismayed, neither will any be lacking, says yeahoh-vowelconsonant.
behold, the days come, says yeahoh-vowelconsonant, that i will raise to david a right branch; and he will reign as king and deal wisely, and will execute justice and being right in the land.
in his days yeahudah will be saved, and yisreal will dwell safely. this is his name by which he will be called: yeahoh-vowelconsonant our being right.
therefore, behold, the days come, says yeahoh-vowelconsonant, that they will no more say, ‘as yeahoh-vowelconsonant lives, who brought up the children of yisreal out of the land of egypt;'
but, ‘as yeahoh-vowelconsonant lives, who brought up and who led the seed of the house of yisreal out of the north country, and from all the countries where i had driven them.' then they will dwell in their own land.
concerning the bringers: my heart within me is broken. all my bones shake. i am like a drunken man, and like a man whom wine has overcome, because of yeahoh-vowelconsonant, and because of his dedicated words.
for the land is full of adulterers; for because of the curse the land mourns. the pastures of the desert have dried up. their course is fracture, and their might is not right;
for both bringer and kohen are void. yes, in my house i have found their fracture, says yeahoh-vowelconsonant.
therefore their way will be to them as slippery places in the darkness. they will be driven on, and fall therein; for i will bring fracture on them, even the year of their visitation, says yeahoh-vowelconsonant.
i have seen folly in the bringers of shomron. they come-brought by possess-lord, and let my people yisreal err.
in the bringers of yerushalem i have also seen a horrible thing: they commit adultery and walk in lies. they strengthen the hands of fracturers, so that no one returns from his fracture. they have all become to me as sodom, and her inhabitants as gomorrah.
therefore yeahoh-vowelconsonant of troops says concerning the bringers: behold, i will feed them with wormwood, and make them drink poisoned water; for from the bringers of yerushalem untheoryliness has gone out into all the land.
yeahoh-vowelconsonant of troops says, don't listen to the words of the bringers who come-bring to you. they teach you vanity. they speak a vision of their own heart, and not out of the mouth of yeahoh-vowelconsonant.
they say continually to those who despise me, ‘yeahoh-vowelconsonant has said, you will have peace;' and to everyone who walks in the stubbornness of his own heart they say, ‘no fracture will come on you.'
for who has stood in the council of yeahoh-vowelconsonant, that he should perceive and hear his word? who has listened to my word, and heard?
behold, yeahoh-vowelconsonant's storm, his wrath, has gone out. yes, a whirling storm. it will burst on the head of the big-shots.
yeahoh-vowelconsonant's anger will not return until he has executed and performed the intents of his heart. in the latter days, you will understand it perfectly.
i didn't send these bringers, yet they ran. i didn't speak to them, yet they come-brought.
but if they had stood in my council, then they would have let my people hear my words, and would have turned them from their fracture way, and from the fracture of their doings.
am i a theory at hand, says yeahoh-vowelconsonant, and not a theory afar off?
can anyone hide himself in secret places so that i can't see him? says yeahoh-vowelconsonant. don't i fill namespaces and land? says yeahoh-vowelconsonant.
i have heard what the bringers have said, who come-bring lies in my name, saying, ‘i had a dream. i had a dream.'
how long will this be in the heart of the bringers who come-bring lies, even the bringers of the deceit of their own heart?
they intend to let my people forget my name by their dreams which they each tell his neighbour, as their fathers forgot my name because of possess-lord.
the bringer who has a dream, let him tell a dream; and he who has my word, let him speak my word in truth. what is the straw to the wheat? says yeahoh-vowelconsonant.
isn't my word like fire? says yeahoh-vowelconsonant; and like a hammer that breaks the rock in pieces?
therefore behold, i am against the bringers, says yeahoh-vowelconsonant, who each steal my words from his neighbour.
behold, i am against the bringers, says yeahoh-vowelconsonant, who use their tongues, and say, ‘he says.'
behold, i am against those who come-bring lying dreams, says yeahoh-vowelconsonant, who tell them, and let my people err by their lies, and by their vain boasting; yet i didn't send them or mitzvah them. they don't profit this people at all, says yeahoh-vowelconsonant.
when this people, or the bringer, or a kohen, asks you, saying, ‘what is the message from yeahoh-vowelconsonant?' then you shall tell them, ‘what message? i will cast you off, says yeahoh-vowelconsonant.'
as for the bringer, the kohen, and the people, who say, ‘the message from yeahoh-vowelconsonant,' i will even punish that man and his household.
you will say everyone to his neighbour, and everyone to his brother, ‘what has yeahoh-vowelconsonant answered?' and, ‘what has yeahoh-vowelconsonant said?'
you will mention the message from yeahoh-vowelconsonant no more, for every man's own word has become his message; for you have perverted the words of the living theory, of yeahoh-vowelconsonant of troops, our theory.
you will say to the bringer, ‘what has yeahoh-vowelconsonant answered you?' and, ‘what has yeahoh-vowelconsonant spoken?'
although you say, ‘the message from yeahoh-vowelconsonant,' therefore yeahoh-vowelconsonant says: ‘because you say this word, the message from yeahoh-vowelconsonant, and i have sent to you, telling you not to say, the message from yeahoh-vowelconsonant,
therefore behold, i will utterly forget you, and i will cast you off with the city that i gave to you and to your fathers, away from my presence.
i will bring a world reproach on you, and a world shame, which will not be forgotten.'
24
yeahoh-vowelconsonant showed me, and behold, two baskets of figs were set before yeahoh-vowelconsonant's temple, after nebukadnezar king of babylon had carried away captive yekoniyeaho the son of yeahoyaqim, king of yeahudah, and the princes of yeahudah, with the craftsmen and smiths, from yerushalem, and had brought them to babylon.
one basket had very good figs, like the figs that are first-ripe; and the other basket had very bad figs, which could not be eaten, they were so bad.
then yeahoh-vowelconsonant asked me, what do you see, yeremiyeaho? i said, figs. the good figs are very good, and the bad are very bad, so bad that they can't be eaten.
yeahoh-vowelconsonant's word came to me, saying,
yeahoh-vowelconsonant, the theory of yisreal says: ‘like these good figs, so i will regard the captives of yeahudah, whom i have sent out of this place into the land of the khaldeans, as good.
for i will set my eyes on them for good, and i will let them return again to this land. i will build them, and not pull them down. i will plant them, and not pluck them up.
i will give them a heart to know me, that i am yeahoh-vowelconsonant. they will be my people, and i will be their theory; for they will return to me with their whole heart.
‘as the bad figs, which can't be eaten, they are so bad,' surely yeahoh-vowelconsonant says, ‘so i will give up zedeqiyeaho the king of yeahudah, and his princes, and the remnant of yerushalem who remain in this land, and those who dwell in the land of egypt.
i will even give them up to be tossed back and forth amongst all the kingdoms of the land for fracture, to be a reproach and a proverb, a taunt and a curse, in all places where i will drive them.
i will send the sword, the famine, and the pestilence amongst them, until they are consumed from off the land that i gave to them and to their fathers.'
25
the word that came to yeremiyeaho concerning all the people of yeahudah, in the fourth year of yeahoyaqim the son of yosiyeaho, king of yeahudah (this was the first year of nebukadnezar king of babylon),
which yeremiyeaho the bringer spoke to all the people of yeahudah, and to all the inhabitants of yerushalem:
from the thirteenth year of yosiyeaho the son of amon, king of yeahudah, even to this day, these twenty-three years, yeahoh-vowelconsonant's word has come to me, and i have spoken to you, rising up early and speaking; but you have not listened.
yeahoh-vowelconsonant has sent to you all his workers the bringers, rising up early and sending them (but you have not listened or inclined your ear to hear),
saying, return now everyone from his fracture way, and from the fracture of your doings, and dwell in the land that yeahoh-vowelconsonant has given to you and to your fathers, from world and until world.
don't go after other theories to work for them or sink down to them, and don't provoke me to anger with the work of your hands; then i will do you no harm.
yet you have not listened to me, says yeahoh-vowelconsonant, that you may provoke me to anger with the work of your hands to your own fracture.
therefore yeahoh-vowelconsonant of troops says: because you have not heard my words,
behold, i will send and take all the families of the north, says yeahoh-vowelconsonant, and i will send to nebukadnezar the king of babylon, my worker, and will bring them against this land, and against her inhabitants, and against all these nations around. i will utterly destroy them, and make them an astonishment, and a hissing, and world desolations.
moreover i will let be lost from them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones, and the light of the lamp.
this whole land will be a desolation, and an astonishment; and these nations will work for the king of babylon seventy years.
it will happen, when seventy years are accomplished, that i will punish the king of babylon and that nation, says yeahoh-vowelconsonant, for their distortion. i will make the land of the khaldeans desolate world.
i will bring on that land all my words which i have pronounced against her, even all that is written in this book, which yeremiyeaho has come-brought against all the nations.
for many nations and great kings will make workers of them, even of them. i will recompense them according to their deeds, and according to the work of their hands.
for yeahoh-vowelconsonant, the theory of yisreal, says to me: take this cup of the wine of wrath from my hand, and let all the nations to whom i send you drink it.
they will drink, and reel back and forth, and be insane, because of the sword that i will send amongst them.
then i took the cup at yeahoh-vowelconsonant's hand, and made all the nations to drink, to whom yeahoh-vowelconsonant had sent me:
yerushalem, and the cities of yeahudah, with her kings and her princes, to make them a desolation, an astonishment, a hissing, and a curse, as it is today;
fuhrero king of egypt, with his workers, his princes, and all his people;
and all the mixed people, and all the kings of the land of uz, all the kings of the philistines, ashqelon, gaca, eqron, and the remnant of ashdod;
adom, moab, and the children of amon;
and all the kings of tyre, all the kings of zidon, and the kings of the isle which is beyond the sea;
dedan, tema, buc, and all who have the corners of their beard cut off;
and all the kings of arabia, all the kings of the mixed people who dwell in the desert;
and all the kings of cimri, all the kings of elam, and all the kings of the medes;
and all the kings of the north, far and near, one with another; and all the kingdoms of the world, which are on the surface of the land. the king of sheshach will drink after them.
you shall tell them, ‘yeahoh-vowelconsonant of troops, the theory of yisreal says: drink, and be drunk, vomit, fall, and rise no more, because of the sword which i will send amongst you.'
it shall be, if they refuse to take the cup at your hand to drink, then you shall tell them, ‘yeahoh-vowelconsonant of troops says: you shall surely drink.
for, behold, i begin to work fracture at the city which is called by my name; and should you be utterly unpunished? you will not be unpunished; for i will call for a sword on all the inhabitants of the land, says yeahoh-vowelconsonant of troops.'
therefore come-bring against them all these words, and tell them, ‘yeahoh-vowelconsonant will roar from on high, and utter his voice from his dedicated habitation. he will mightily roar against his fold. he will give a shout, as those who tread grapes, against all the inhabitants of the land.
a noise will come even to the end of the land; for yeahoh-vowelconsonant has a controversy with the nations. he will enter into judgement with all flesh. as for the big-shots, he will give them to the sword,' says yeahoh-vowelconsonant.
yeahoh-vowelconsonant of troops says, behold, fracture will go out from nation to nation, and a great storm will be raised up from the uttermost parts of the land.
the slain of yeahoh-vowelconsonant will be at that day from one end of the land even to the other end of the land. they won't be lamented. they won't be gathered or buried. they will be dung on the surface of the ground.
wail, you shepherds, and cry. wallow in dust, you mapeling one of the flock; for the days of your slaughter and of your dispersions have fully come, and you will fall like fine pottery.
the place to flee will be lost from the shepherds. the mapeling one of the flock will have no escape.
a voice of the cry of the shepherds, and the wailing of the mapeling one of the flock, for yeahoh-vowelconsonant destroys their pasture.
the peaceful folds are brought to silence because of the fierce anger of yeahoh-vowelconsonant.
he has left his covert, as the lion; for their land has become an astonishment because of the fierceness of the oppression, and because of his fierce anger.
26
in the beginning of the reign of yeahoyaqim the son of yosiyeaho, king of yeahudah, this word came from yeahoh-vowelconsonant:
yeahoh-vowelconsonant says: ‘stand in the court of yeahoh-vowelconsonant's house, and speak to all the cities of yeahudah which come to sink down in yeahoh-vowelconsonant's house, all the words that i mitzvah you to speak to them. don't omit a word.
it may be they will listen, and every man turn from his fracture way, that i may relent from the fracture which i intend to do to them because of the fracture of their doings.'
you shall tell them, yeahoh-vowelconsonant says: ‘if you will not listen to me, to walk in my torah which i have set before you,
to listen to the words of my workers the bringers whom i send to you, even rising up early and sending them—but you have not listened—
then i will make this house like shiloh, and will make this city a curse to all the nations of the land.'
the kohens and the bringers and all the people heard yeremiyeaho speaking these words in yeahoh-vowelconsonant's house.
when yeremiyeaho had finished speaking all that yeahoh-vowelconsonant had mitzva'ed him to speak to all the people, the kohens and the bringers and all the people seized him, saying, you shall surely die.
why have you come-brought in yeahoh-vowelconsonant's name, saying, ‘this house will be like shiloh, and this city will be desolate, without inhabitant?' all the people were crowded around yeremiyeaho in yeahoh-vowelconsonant's house.
when the princes of yeahudah heard these things, they came up from the king's house to yeahoh-vowelconsonant's house; and they sat in the entry of the new gate of yeahoh-vowelconsonant's house.
then the kohens and the bringers spoke to the princes and to all the people, saying, this man is worthy of death, for he has come-brought against this city, as you have heard with your ears.
then yeremiyeaho spoke to all the princes and to all the people, saying, yeahoh-vowelconsonant sent me to come-bring against this house and against this city all the words that you have heard.
now therefore amend your ways and your doings, and obey yeahoh-vowelconsonant your theory's voice; then yeahoh-vowelconsonant will relent from the fracture that he has pronounced against you.
but as for me, behold, i am in your hand. do with me what is good and right in your eyes.
only know for certain that if you put me to death, you will bring innocent blood on yourselves, on this city, and on her inhabitants; for in truth yeahoh-vowelconsonant has sent me to you to speak all these words in your ears.
then the princes and all the people said to the kohens and to the bringers: this man is not worthy of death; for he has spoken to us in the name of yeahoh-vowelconsonant our theory.
then certain of the elders of the land rose up, and spoke to all the community of the people, saying,
mikah the morashti come-brought in the days of xheceqiyeaho king of yeahudah; and he spoke to all the people of yeahudah, saying, ‘yeahoh-vowelconsonant of troops says: ‘zion will be ploughed as a field, and yerushalem will become heaps, and the mountain of the house as the high places of a forest.'
did xheceqiyeaho king of yeahudah and all yeahudah put him to death? didn't he respect yeahoh-vowelconsonant, and entreat the favour of yeahoh-vowelconsonant, and yeahoh-vowelconsonant relented of the disaster which he had pronounced against them? we would commit great fracture against our own selves that way.
there was also a man who come-brought in yeahoh-vowelconsonant's name, uriyeaho the son of shemaiyeaho of qiriat yearim; and he come-brought against this city and against this land according to all the words of yeremiyeaho.
when yeahoyaqim the king, with all his heroes and all the princes heard his words, the king sought to put him to death; but when uriyeaho heard, he was afraid, and fled, and went into egypt.
then yeahoyaqim the king sent alnatan the son of akhbor and certain men with him into egypt.
they fetched uriyeaho out of egypt and brought him to yeahoyaqim the king, who killed him with the sword and cast his dead body into the graves of the common people.
but the hand of axhiqam the son of shafan was with yeremiyeaho, so that they didn't give him into the hand of the people to put him to death.
27
in the beginning of the reign of yeahoyaqim the son of yosiyeaho, king of yeahudah, this word came to yeremiyeah from yeahoh-vowelconsonant, saying,
yeahoh-vowelconsonant says to me: make bonds and bars, and put them on your neck.
then send them to the king of adom, to the king of moab, to the king of the children of amon, to the king of tyre, and to the king of zidon, by the hand of the messengers who come to yerushalem to zedeqiyeaho king of yeahudah.
give them a mitzvah to their misters, saying, ‘yeahoh-vowelconsonant of troops, the theory of yisreal says, you shall tell your misters:
‘i have made the land, the men, and the animals that are on the surface of the land by my great energy and by my outstretched arm. i give her to whom it seems right to me.
now i have given all these lands into the hand of nebukadnezar the king of babylon, my worker. i have also given the animals of the field to him to work for him.
all the nations will work for him, his son, and his son's son, until the time of his own land comes. then many nations and great kings will make him their worker.
‘‘it will happen that i will punish the nation and the kingdom which will not work for the same nebukadnezar king of babylon, and that will not put their neck under the yoke of the king of babylon,' says yeahoh-vowelconsonant, ‘with the sword, with famine, and with pestilence, until i have consumed them by his hand.
but as for you, don't listen to your bringers, to your diviners, to your dreams, to your soothsayers, or to your sorcerers, who speak to you, saying, you shall not work for the king of babylon;
for they come-bring a lie to you, to remove you far from your land, so that i would drive you out, and you would be lost.
but the nation that brings their neck under the yoke of the king of babylon and works for him, that nation i will let remain in their own land,' says yeahoh-vowelconsonant; ‘and they will till her and dwell in her.''
i spoke to zedeqiyeah king of yeahudah according to all these words, saying, bring your necks under the yoke of the king of babylon, and work for him and his people, and live.
why will you die, you and your people, by the sword, by the famine, and by the pestilence, as yeahoh-vowelconsonant has spoken concerning the nation that will not work for the king of babylon?
don't listen to the words of the bringers who speak to you, saying, ‘you shall not work for the king of babylon;' for they come-bring a lie to you.
for i have not sent them, says yeahoh-vowelconsonant, but they come-bring falsely in my name; that i may drive you out, and that you may get lost, you, and the bringers who come-bring to you.
also i spoke to the kohens and to all this people, saying, yeahoh-vowelconsonant says, don't listen to the words of your bringers who come-bring to you, saying, ‘behold, the vessels of yeahoh-vowelconsonant's house will now shortly be brought again from babylon;' for they come-bring a lie to you.
don't listen to them. work for the king of babylon, and live. why should this city become a desolation?
but if they are bringers, and if yeahoh-vowelconsonant's word is with them, let them now make intercession to yeahoh-vowelconsonant of troops, that the vessels which are left in yeahoh-vowelconsonant's house, in the house of the king of yeahudah, and at yerushalem, don't go to babylon.
for yeahoh-vowelconsonant of troops says concerning the pillars, concerning the sea, concerning the bases, and concerning the rest of the vessels that are left in this city,
which nebukadnezar king of babylon didn't take when he carried away captive yekoniyeah the son of yeahoyaqim, king of yeahudah, from yerushalem to babylon, and all the nobles of yeahudah and yerushalem—
yes, yeahoh-vowelconsonant of troops, the theory of yisreal, says concerning the vessels that are left in yeahoh-vowelconsonant's house, and in the house of the king of yeahudah, and at yerushalem:
‘they will be carried to babylon, and there they will be, until the day that i visit them,' says yeahoh-vowelconsonant; ‘then i will bring them up, and restore them to this place.'
28
that same year, in the beginning of the reign of zedeqiyeah king of yeahudah, in the fourth year, in the fifth month, xhananiyeah the son of acur, the bringer, who was of gibeon, spoke to me in yeahoh-vowelconsonant's house, in the presence of the kohens and of all the people, saying,
yeahoh-vowelconsonant of troops, the theory of yisreal, says, ‘i have broken the yoke of the king of babylon.
within two full years i will bring again into this place all the vessels of yeahoh-vowelconsonant's house that nebukadnezar king of babylon took away from this place and carried to babylon.
i will bring again to this place yekoniyeah the son of yeahoyaqim, king of yeahudah, with all the captives of yeahudah, who went to babylon,' says yeahoh-vowelconsonant; ‘for i will break the yoke of the king of babylon.'
then the bringer yeremiyeah said to the bringer xhananiyeah in the presence of the kohens, and in the presence of all the people who stood in yeahoh-vowelconsonant's house,
even the bringer yeremiyeah said, amen. may yeahoh-vowelconsonant do so. may yeahoh-vowelconsonant perform your words which you have come-brought, to bring again the vessels of yeahoh-vowelconsonant's house, and all those who are captives, from babylon to this place.
nevertheless listen now to this word that i speak in your ears, and in the ears of all the people:
the bringers who have been before me and before you of old come-brought against many countries, and against great kingdoms, of war, of fracture, and of pestilence.
as for the bringer who come-brings of peace, when the word of the bringer happens, then the bringer will be known, that yeahoh-vowelconsonant has truly sent him.
then xhananiyeah the bringer took the bar from off the bringer yeremiyeah's neck, and broke it.
xhananiyeah spoke in the presence of all the people, saying, yeahoh-vowelconsonant says: ‘even so i will break the yoke of nebukadnezar king of babylon from off the neck of all the nations within two full years.' then the bringer yeremiyeah went his way.
then yeahoh-vowelconsonant's word came to yeremiyeah, after xhananiyeah the bringer had broken the bar from off the neck of the bringer yeremiyeah, saying,
go, and tell xhananiyeah, saying, ‘yeahoh-vowelconsonant says, you have broken the bars of wood, but you have made in their place bars of iron.
for yeahoh-vowelconsonant of troops, the theory of yisreal says, i have put a yoke of iron on the neck of all these nations, that they may work for nebukadnezar king of babylon; and they will work for him. i have also given him the animals of the field.'
then the bringer yeremiyeah said to xhananiyeah the bringer, listen, xhananiyeah. yeahoh-vowelconsonant has not sent you, but you make this people trust in a lie.
therefore yeahoh-vowelconsonant says, ‘behold, i will send you away from off the surface of the land. this year you will die, because you have spoken rebellion against yeahoh-vowelconsonant.'
so xhananiyeah the bringer died the same year in the seventh month.
29
now these are the words of the letter that yeremiyeah the bringer sent from yerushalem to the residue of the elders of the captivity, and to the kohens, to the bringers, and to all the people whom nebukadnezar had carried away captive from yerushalem to babylon,
(after yekoniyeah the king, the queen mother, the eunuchs, the princes of yeahudah and yerushalem, the craftsmen, and the smiths had departed from yerushalem),
by the hand of alasah the son of shafan and gemariyeah the son of xhilqiyeah, (whom zedeqiyeah king of yeahudah sent to babylon to nebukadnezar king of babylon). it said:
yeahoh-vowelconsonant of troops, the theory of yisreal, says to all the captives whom i have let it be carried away captive from yerushalem to babylon:
build houses and dwell in them. plant gardens and eat their fruit.
take wives and father sons and daughters. take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters. become many there, and don't be diminished.
seek the peace of the city where i have let you be carried away captive, and pray to yeahoh-vowelconsonant for her; for in her peace you will have peace.
for yeahoh-vowelconsonant of troops, the theory of yisreal says: don't let your bringers who are amongst you and your diviners deceive you. don't listen to your dreams which you made to be dreamt.
for they come-bring falsely to you in my name. i have not sent them, says yeahoh-vowelconsonant.
for yeahoh-vowelconsonant says, after seventy years are accomplished for babylon, i will visit you and perform my good word towards you, in causing you to return to this place.
for i know the thoughts that i think towards you, says yeahoh-vowelconsonant, thoughts of peace, and not of fracture, to give you hope and a future.
you shall call on me, and you shall go and pray to me, and i will listen to you.
you shall seek me and find me, when you search for me with all your heart.
i will be found by you, says yeahoh-vowelconsonant, and i will turn again your captivity, and i will gather you from all the nations, and from all the places where i have driven you, says yeahoh-vowelconsonant. i will let you return again to the place from where i let you to be rolled away.
because you have said, yeahoh-vowelconsonant has raised us up bringers in babylon,
yeahoh-vowelconsonant says concerning the king who sits on david's throne, and concerning all the people who dwell in this city, your brothers who haven't gone with you into captivity,
yeahoh-vowelconsonant of troops says: behold, i will send on them the sword, the famine, and the pestilence, and will make them like rotten figs that can't be eaten, they are so bad.
i will chase after them with the sword, with the famine, and with the pestilence, and will deliver them to be tossed back and forth amongst all the kingdoms of the land, to be an object of horror, an astonishment, a hissing, and a reproach amongst all the nations where i have driven them,
because they have not listened to my words, says yeahoh-vowelconsonant, with which i sent to them my workers the bringers, rising up early and sending them; but you would not hear, says yeahoh-vowelconsonant.
hear therefore yeahoh-vowelconsonant's word, all you captives whom i have sent away from yerushalem to babylon.
yeahoh-vowelconsonant of troops, the theory of yisreal, says concerning axhab the son of qolaiyeah, and concerning zedeqiyeaho the son of maaseiyeah, who come-bring a lie to you in my name: behold, i will deliver them into the hand of nebukadnezar king of babylon; and he will kill them before your eyes.
a curse will be taken up about them by all the captives of yeahudah who are in babylon, saying, ‘yeahoh-vowelconsonant make you like zedeqiyeaho and like axhab, whom the king of babylon roasted in the fire;'
because they have done foolish things in yisreal, and have committed adultery with their neighbours' wives, and have spoken words in my name falsely, which i didn't mitzvah them. i am he who knows, and am witness, says yeahoh-vowelconsonant.
concerning shemaiyeaho the nexhelami you shall speak, saying,
yeahoh-vowelconsonant of troops, the theory of yisreal, says, ‘because you have sent letters in your own name to all the people who are at yerushalem, and to zefaniyeah the son of maaseiyeah, the kohen, and to all the kohens, saying,
yeahoh-vowelconsonant has made you kohen in the place of yeahoiada the kohen, that there may be officers in yeahoh-vowelconsonant's house, for every man who is crazy and makes himself a bringer, that you should put him in the stocks and in shackles.
now therefore, why have you not rebuked yeremiyeaho of anatot, who makes himself a bringer to you,
because he has sent to us in babylon, saying, the captivity is long. build houses, and dwell in them. plant gardens, and eat their fruit?'
zefaniyeah the kohen read this letter in the hearing of yeremiyeaho the bringer.
then yeahoh-vowelconsonant's word came to yeremiyeaho, saying,
send to all of the captives, saying, ‘yeahoh-vowelconsonant says concerning shemaiyeah the nexhelami: because shemaiyeah has come-brought to you, and i didn't send him, and he has made you trust in a lie,
therefore yeahoh-vowelconsonant says, behold, i will punish shemaiyeah the nexhelami and his seed. he will not have a man to dwell amongst this people. he won't see the good that i will do to my people, says yeahoh-vowelconsonant, because he has spoken rebellion against yeahoh-vowelconsonant.'
30
the word that came to yeremiyeaho from yeahoh-vowelconsonant, saying,
yeahoh-vowelconsonant, the theory of yisreal, says, ‘write all the words that i have spoken to you in a book.
for, behold, the days come,' says yeahoh-vowelconsonant, ‘that i will reverse the captivity of my people yisreal and yeahudah,' says yeahoh-vowelconsonant. ‘i will let them return to the land that i gave to their fathers, and they will inherit her.'
these are the words that yeahoh-vowelconsonant spoke concerning yisreal and concerning yeahudah.
for yeahoh-vowelconsonant says: we have heard a voice of trembling; a voice of fear, and not of peace.
ask now, and see whether a man travails with child. why do i see every man with his hands on his waist, as a woman in travail, and all faces are turned pale?
hoy, for that day is great, so that none is like it. it is even the time of yaqob's trouble; but he will be saved out of her.
it will come to pass in that day, says yeahoh-vowelconsonant of troops, that i will break his yoke from off your neck, and will burst your bonds. strangers will no more make them their workers;
but they will work for yeahoh-vowelconsonant their theory, and david their king, whom i will raise up to them.
therefore don't be afraid, o yaqob my worker, says yeahoh-vowelconsonant. don't be dismayed, yisreal. for, behold, i will save you from afar, and save your seed from the land of their captivity. yaqob will return, and will be quiet and at ease. no one will make him afraid.
for i am with you, says yeahoh-vowelconsonant, to save you; for i will make a full end of all the nations where i have scattered you, but i will not make a full end of you; but i will correct you in measure, and will in no way leave you unpunished.
for yeahoh-vowelconsonant says, your brokeness is incurable. your wound is grievous.
there is no one to plead your cause, that you may be bound up. you have no healing medicines.
all your lovers have forgotten you. they don't seek you. for i have wounded you with the wound of an enemy, with the chastisement of a cruel one, for the greatness of your distortion, because your misses were increased.
why do you cry over your injury? your pain is incurable. for the greatness of your distortion, because your misses have increased, i have done these things to you.
therefore all those who devour you will be devoured. all your adversaries, everyone of them, will go into captivity. those who plunder you will be plunder. i will make all who prey on you become prey.
for i will restore health to you, and i will heal you of your wounds, says yeahoh-vowelconsonant, because they have called you an outcast, saying, ‘it is zion, whom no man seeks after.'
yeahoh-vowelconsonant says: behold, i will reverse the captivity of yaqob's tents, and womb his dwelling places. the city will be built on her own hill, and the palace will be inhabited in its own place.
thanks will proceed out of them with the voice of those who make merry. i will let them become many, and they will not be few; i will also heavyweigh them, and they will not be small.
their children also will be as before, and their congregation will be established before me. i will punish all who oppress them.
their prince will be one of them, and their ruler will proceed from amongst them. i will let him draw near, and he will approach me; for who is he who has had boldness to approach me? says yeahoh-vowelconsonant.
you shall be my people, and i will be your theory.
behold, yeahoh-vowelconsonant's storm, his wrath, has gone out, a sweeping storm; it will burst on the head of the big-shots.
the fierce anger of yeahoh-vowelconsonant will not return until he has accomplished, and until he has performed the intentions of his heart. in the latter days you will understand it.
31
at that time, says yeahoh-vowelconsonant, i will be the theory of all the families of yisreal, and they will be my people.
yeahoh-vowelconsonant says, the people who survive the sword found favour in the desert; even yisreal, when i went to let him rest.
yeahoh-vowelconsonant appeared of old to me, saying, yes, i have loved you with world love. therefore i have drawn you with kindness.
i will build you again, and you will be built, o virgin of yisreal. you will again be adorned with your tambourines, and will go out in the dances of those who make merry.
again you will plant vineyards on the mountains of shomron. the planters will plant, and will enjoy its fruit.
for there will be a day that the watchmen on the hills of efraim cry, ‘arise. let's go up to zion to yeahoh-vowelconsonant our theory.'
for yeahoh-vowelconsonant says, sing with gladness for yaqob, and shout for the chief of the nations. publish, praise, and say, ‘yeahoh-vowelconsonant, save your people, the remnant of yisreal.'
behold, i will bring them from the north country, and gather them from the uttermost parts of the land, along with the blind and the lame, the woman with child and her who travails with child together. they will return as a great company.
they will come with weeping. i will lead them with petitions. i will let them walk by rivers of waters, in a straight way in which they won't stumble; for i am a father to yisreal. efraim is my firstborn.
hear yeahoh-vowelconsonant's word, you nations, and tell it in the distant islands. say, ‘he who scattered yisreal will gather him, and keep him, as a shepherd does his flock.'
for yeahoh-vowelconsonant has ransomed yaqob, and redeemed him from the hand of him who was stronger than he.
they will come and sing in the height of zion, and will flow to the goodness of yeahoh-vowelconsonant, to the grain, to the new wine, to the oil, and to the young of the flock and of the herd. their self will be as a watered garden. they will not sorrow any more at all.
then the virgin will rejoice in the dance, the young men and the old together; for i will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow.
i will satiate the self of the kohens with fatness, and my people will be satisfied with my goodness, says yeahoh-vowelconsonant.
yeahoh-vowelconsonant says: a voice is heard in ramah, lamentation and bitter weeping, raxhel weeping for her children. she refuses to be comforted for her children, because they are no more.
yeahoh-vowelconsonant says: refrain your voice from weeping, and your eyes from tears, for your work will be rewarded, says yeahoh-vowelconsonant. they will come again from the land of the enemy.
there is hope for your latter end, says yeahoh-vowelconsonant. your children will come again to their own territory.
i have surely heard efraim grieving thus, ‘you have chastised me, and i was chastised, as an untrained calf. turn me, and i will be turned, for you are yeahoh-vowelconsonant my theory.
surely after that i was turned. i repented. after that i was instructed. i struck my thigh. i was ashamed, yes, even confounded, because i bore the reproach of my youth.'
is efraim my dear son? is he a darling child? for as often as i speak against him, i still earnestly remember him. therefore my heart yearns for him. i will surely womb him, says yeahoh-vowelconsonant.
set up road signs. make guideposts. set your heart towards the highway, even the way by which you went. turn again, virgin of yisreal. turn again to these your cities.
how long will you go here and there, you backsliding daughter? for yeahoh-vowelconsonant has created a new thing in the land: a woman will encompass a man.
yeahoh-vowelconsonant of troops, the theory of yisreal, says: yet again they will use this speech in the land of yeahudah and in its cities, when i reverse their captivity: ‘yeahoh-vowelconsonant bless you, habitation of being right, mountain of dedication.'
yeahudah and all its cities will dwell therein together, the farmers, and those who go about with flocks.
for i have satiated the weary self, and i have replenished every sorrowful self.
on this i awakened, and saw; and my sleep was sweet to me.
behold, the days come, says yeahoh-vowelconsonant, that i will sow the house of yisreal and the house of yeahudah with the seed of man and with the seed of animal.
it will happen that, like as i have watched over them to pluck up and to break down and to overthrow and to destroy and to afflict, so i will watch over them to build and to plant, says yeahoh-vowelconsonant.
in those days they will say no more, ‘the fathers have eaten sour grapes, and the children's teeth are set on edge.'
but everyone will die for his own distortion. every man who eats the sour grapes, his teeth will be set on edge.
behold, the days come, says yeahoh-vowelconsonant, that i will make a new covenant with the house of yisreal, and with the house of yeahudah,
not according to the covenant that i made with their fathers in the day that i took them by the hand to bring them out of the land of egypt, which covenant of mine they broke, although i was a husband to them, says yeahoh-vowelconsonant.
but this is the covenant that i will make with the house of yisreal after those days, says yeahoh-vowelconsonant: i will put my torah in their inward parts, and i will write her in their heart. i will be their theory, and they shall be my people.
they will no longer each teach his neighbour, and every man teach his brother, saying, ‘know yeahoh-vowelconsonant;' for they will all know me, from their least to their greatest, says yeahoh-vowelconsonant, for i will forgive their distortion, and i will remember their miss no more.
yeahoh-vowelconsonant, who gives the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, who stirs up the sea, so that its waves roar— yeahoh-vowelconsonant of troops is his name, says:
if these ordinances depart from before me, says yeahoh-vowelconsonant, then the seed of yisreal also will settle from being a nation before me all days.
yeahoh-vowelconsonant says: if namespaces above can be measured, and the foundations of the land searched out beneath, then i will also cast off all the seed of yisreal for all that they have done, says yeahoh-vowelconsonant.
behold, the days come, says yeahoh-vowelconsonant, that the city will be built to yeahoh-vowelconsonant from the tower of xhananal to the gate of the corner.
the measuring line will go out further straight onward to the hill gareb, and will turn towards goah.
the whole valley of the dead bodies and of the ashes, and all the fields to the brook qidron, to the corner of the horse gate towards the east, will be dedicated to yeahoh-vowelconsonant. it will not be plucked up or thrown down any more to world.
32
this is the word that came to yeremiyeaho from yeahoh-vowelconsonant in the tenth year of zedeqiyeaho king of yeahudah, which was the eighteenth year of nebukadnezar.
now at that time the king of babylon's army was besieging yerushalem. yeremiyeaho the bringer was shut up in the court of the guard, which was in the king of yeahudah's house.
for zedeqiyeaho king of yeahudah had shut him up, saying, why do you come-bring, and say, ‘yeahoh-vowelconsonant says, behold, i will give this city into the hand of the king of babylon, and he will take her;
and zedeqiyeaho king of yeahudah won't escape out of the hand of the khaldeans, but will surely be delivered into the hand of the king of babylon, and will speak with him mouth to mouth, and his eyes will see his eyes;
and he will bring zedeqiyeaho to babylon, and he will be there until i visit him, says yeahoh-vowelconsonant, though you fight with the khaldeans, you will not prosper?'
yeremiyeaho said, yeahoh-vowelconsonant's word came to me, saying,
‘behold, xhanamal the son of shalum your uncle will come to you, saying, buy my field that is in anatot; for the right of redemption is yours to buy.'
so xhanamal my uncle's son came to me in the court of the guard according to yeahoh-vowelconsonant's word, and said to me, ‘please buy my field that is in anatot, which is in the land of benyamin; for the right of inheritance is yours, and the redemption is yours. buy it for yourself.' then i knew that this was yeahoh-vowelconsonant's word.
i bought the field that was in anatot of xhanamal my uncle's son, and weighed him the money, even seventeen sheqels of silver.
i signed the deed, sealed it, called witnesses, and weighed the money in the balances to him.
so i took the deed of the purchase, both that which was sealed, containing the terms and conditions, and that which was open;
and i delivered the deed of the purchase to barukh the son of neriyeah, the son of maxhseiyeah, in the presence of xhanamal my uncle's son, and in the presence of the witnesses who signed the deed of the purchase, before all the yeahudeans who sat in the court of the guard.
i mitzva'ed barukh before them, saying,
yeahoh-vowelconsonant of troops, the theory of yisreal, says: ‘take these deeds, this deed of the purchase which is sealed, and this deed which is open, and put them in an earthen vessel, that they may last many days.'
for yeahoh-vowelconsonant of troops, the theory of yisreal says: ‘houses and fields and vineyards will yet again be bought in this land.'
now after i had delivered the deed of the purchase to barukh the son of neriyeah, i prayed to yeahoh-vowelconsonant, saying,
ah my mister yeahoh-vowelconsonant. behold, you have made the namespaces and the land by your great energy and by your outstretched arm. there is nothing too hard for you.
you show kindness to thousands, and repay the distortion of the fathers into the bosom of their children after them. the great, the hero theory, yeahoh-vowelconsonant of troops is your name:
great in counsel, and mighty in work; whose eyes are open to all the ways of the children of men, to give everyone according to his ways, and according to the fruit of his doings;
who performed signs and wonders in the land of egypt, even to this day, both in yisreal and amongst other men; and made yourself a name, as it is today;
and brought your people yisreal out of the land of egypt with signs, with wonders, with a strong hand, with an outstretched arm, and with great terror;
and gave them this land, which you swore to their fathers to give them, a land oozing with milk and honey.
they came and inherited it, but they didn't obey your voice and didn't walk in your torah. they have done nothing of all that you mitzva'ed them to do. therefore you have let all this fracture come upon them.
behold, siege ramps have been built against the city to take her. the city is given into the hand of the khaldeans who fight against her, because of the sword, of the famine, and of the pestilence. what you have spoken has happened. behold, you see it.
you have said to me, my mister yeahoh-vowelconsonant, ‘buy the field for money, and call witnesses;' whereas the city is given into the hand of the khaldeans.
then yeahoh-vowelconsonant's word came to yeremiyeaho, saying,
behold, i am yeahoh-vowelconsonant, the theory of all flesh. is there anything too hard for me?
therefore yeahoh-vowelconsonant says: behold, i will give this city into the hand of the khaldeans, and into the hand of nebukadnezar king of babylon, and he will take her.
the khaldeans, who fight against this city, will come and set this city on fire, and burn her and the houses on whose roofs they have incensed to possess-lord, and poured out pourers to other theories, to provoke me to anger.
for the children of yisreal and the children of yeahudah have done only that which was fracture in my sight from their youth; for the children of yisreal have only provoked me to anger with the work of their hands, says yeahoh-vowelconsonant.
for this city has been to me a provocation of my anger and of my wrath from the day that they built her even to this day, so that i should remove her from before my face,
because of all the fracture of the children of yisreal and of the children of yeahudah, which they have done to provoke me to anger—they, their kings, their princes, their kohens, their bringers, the men of yeahudah, and the inhabitants of yerushalem.
they have turned their backs to me, and not their faces. although i taught them, rising up early and teaching them, yet they have not listened to receive instruction.
but they set their abominations in the house which is called by my name, to defile.
they built the high places of possess-lord, which are in the valley of the son of hinom, to let their sons and their daughters pass through fire to molekh, which i didn't mitzvah them. it didn't even come into my mind, that they should do this abomination, to make yeahudah miss.
now therefore yeahoh-vowelconsonant, the theory of yisreal, says concerning this city, about which you say, it is given into the hand of the king of babylon by the sword, by the famine, and by the pestilence:
behold, i will gather them out of all the countries where i have driven them in my anger, and in my wrath, and in great indignation; and i will let them return again to this place. i will let them settle safely.
then they will be my people, and i will be their theory.
i will give them one heart and one way, that they may respect me all days, for their good and the good of their children after them.
i will make a world covenant with them, that i will not turn away from following them, to do them good. i will put my respect in their hearts, that they may not depart from me.
yes, i will rejoice over them to do them good, and i will plant them in this land assuredly with my whole heart and with my whole self.
for yeahoh-vowelconsonant says: just as i have brought all this great fracture on this people, so i will bring on them all the good that i have promised them.
fields will be bought in this land, about which you say, ‘it is desolate, without man or animal. she is given into the hand of the khaldeans.'
men will buy fields for money, sign the deeds, seal them, and call witnesses, in the land of benyamin, and in the places around yerushalem, in the cities of yeahudah, in the cities of the hill country, in the cities of the lowland, and in the cities of the south; for i will let their captivity be reversed, says yeahoh-vowelconsonant.
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moreover yeahoh-vowelconsonant's word came to yeremiyeaho the second time, while he was still locked up in the court of the guard, saying,
yeahoh-vowelconsonant who does her, yeahoh-vowelconsonant who forms her to establish her—yeahoh-vowelconsonant is his name, says:
‘call to me, and i will answer you, and will show you great and difficult things, which you don't know.'
for yeahoh-vowelconsonant, the theory of yisreal, says concerning the houses of this city and concerning the houses of the kings of yeahudah, which are broken down to make a defence against the mounds and against the sword:
‘while men come to fight with the khaldeans, and to fill them with the dead bodies of men, whom i have killed in my anger and in my wrath, and for all whose fracture i have hidden my face from this city,
behold, i will bring her health and healing, and i will cure them; and i will reveal to them abundance of peace and truth.
i will let the fortunes of yeahudah and yisreal return, and will build them as at the first.
i will cleanse them from all their distortion by which they have missed against me. i will pardon all their distortions by which they have missed against me and by which they have misstepped in me.
this city will be to me for a name of joy, for praise, and for heavyweight, before all the nations of the land, which will hear all the good that i do to them, and will fear and tremble for all the good and for all the peace that i do to her.'
yeahoh-vowelconsonant says: yet again there will be heard in this place, about which you say, ‘it is waste, without man and without animal, even in the cities of yeahudah, and in the streets of yerushalem, that are desolate, without man and without inhabitant and without animal,'
the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of those who say, ‘give thanks to yeahoh-vowelconsonant of troops, for yeahoh-vowelconsonant is good, for his kindness endures to world;' who bring thanks into yeahoh-vowelconsonant's house. for i will let the captivity of the land be reversed as at the first, says yeahoh-vowelconsonant.
yeahoh-vowelconsonant of troops says: yet again there will be in this place, which is waste, without man and without animal, and in all its cities, a habitation of shepherds causing their flocks to lie down.
in the cities of the hill country, in the cities of the lowland, in the cities of the south, in the land of benyamin, in the places around yerushalem, and in the cities of yeahudah, the flocks will again pass under the hands of him who counts them, says yeahoh-vowelconsonant.
behold, the days come, says yeahoh-vowelconsonant, that i will perform that good word which i have spoken concerning the house of yisreal and concerning the house of yeahudah.
in those days and at that time, i will let a branch of being right grow up to david. he will execute justice and being right in the land.
in those days yeahudah will be saved, and yerushalem will dwell safely. this is the name by which she will be called: yeahoh-vowelconsonant our being right.
for yeahoh-vowelconsonant says: david will never lack a man to sit on the throne of the house of yisreal.
the levitical kohens won't lack a man before me to up onups, to burn resters, and to do slaughter continually.
yeahoh-vowelconsonant's word came to yeremiyeaho, saying,
yeahoh-vowelconsonant says: ‘if you can break my covenant of the day and my covenant of the night, so that there will not be day and night in their time,
then my covenant could also be broken with david my worker, that he won't have a son to reign on his throne; and with the levitical kohens, my ministers.
as the troop of the namespaces can't be counted, and the sand of the sea can't be measured, so i will let the seed of david my worker become many and the levis who minister to me.'
yeahoh-vowelconsonant's word came to yeremiyeaho, saying,
don't consider what this people has spoken, saying, ‘has yeahoh-vowelconsonant cast off the two families which he chose?' thus they despise my people, that they should be no more a nation before them.
yeahoh-vowelconsonant says: if my covenant of day and night fails, if i have not appointed the ordinances of namespaces and land,
then i will also cast away the seed of yaqob, and of david my worker, so that i will not take of his seed to be rulers over the seed of abraham, yizxhaq, and yaqob; for i will let their captivity be reversed and will womb them.
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the word which came to yeremiyeaho from yeahoh-vowelconsonant, when nebukadnezar king of babylon, with all his army, all the kingdoms of the land that were under his dominion, and all the peoples, were fighting against yerushalem and against all her cities, saying:
yeahoh-vowelconsonant, the theory of yisreal, says, ‘go, and speak to zedeqiyeaho king of yeahudah, and tell him, yeahoh-vowelconsonant says, behold, i will give this city into the hand of the king of babylon and he will burn her with fire.
you won't escape out of his hand, but will surely be taken and delivered into his hand. your eyes will see the eyes of the king of babylon, and he will speak with you mouth to mouth. you will go to babylon.'
yet hear yeahoh-vowelconsonant's word, o zedeqiyeaho king of yeahudah. yeahoh-vowelconsonant says concerning you, ‘you won't die by the sword.
you will die in peace; and with the burnings of your fathers, the former kings who were before you, so they will make a burning for you. they will lament you, saying, ah mister. for i have spoken the word,' says yeahoh-vowelconsonant.
then yeremiyeaho the bringer spoke all these words to zedeqiyeaho king of yeahudah in yerushalem,
when the king of babylon's army was fighting against yerushalem and against all the cities of yeahudah that were left, against lakhish and against aceqah; for these alone remained of the cities of yeahudah as fortified cities.
the word came to yeremiyeaho from yeahoh-vowelconsonant, after king zedeqiyeaho had made a covenant with all the people who were at yerushalem, to proclaim liberty to them,
that every man should let his male worker, and every man his female worker, who is a hebrew or a hebrewess, go free, that no one should make workers of them, of a yeahudean his brother.
all the princes and all the people obeyed who had come into the covenant, that everyone should let his male worker and everyone his female worker go free, that no one should make workers of them any more. they obeyed and let them go,
but afterwards they turned, and let the workers and the handmaids whom they had let go free return, and brought them into subjection for workers and for handmaids.
therefore yeahoh-vowelconsonant's word came to yeremiyeaho from yeahoh-vowelconsonant, saying,
yeahoh-vowelconsonant, the theory of yisreal, says: ‘i made a covenant with your fathers in the day that i brought them out of the land of egypt, out of the house of works, saying:
at the end of seven years, every man of you shall release his brother who is a hebrew, who has been sold to you, and has worked for you six years. you shall let him go free from you. but your fathers didn't listen to me, and didn't incline their ear.
you had now turned, and had done that which is right in my eyes, in every man proclaiming liberty to his neighbour. you had made a covenant before me in the house which is called by my name;
but you turned and voided my name, and every man let his worker and every man his handmaid, whom you had let go free at their pleasure, return. you brought them into subjection, to be to you for workers and for handmaids.'
therefore yeahoh-vowelconsonant says: you have not listened to me, to proclaim liberty, every man to his brother, and every man to his neighbour. behold, i proclaim to you a liberty, says yeahoh-vowelconsonant, to the sword, to the pestilence, and to the famine. i will make you be tossed back and forth amongst all the kingdoms of the land.
i will give the men who have transgressed my covenant, who have not performed the words of the covenant which they made before me when they cut the calf in two and passed between its parts:
the princes of yeahudah, the princes of yerushalem, the eunuchs, the kohens, and all the people of the land, who passed between the parts of the calf.
i will even give them into the hand of their enemies and into the hand of those who seek their life. their dead bodies will be food for the birds of the namespaces and for the animals of the land.
i will give zedeqiyeah king of yeahudah and his princes into the hands of their enemies, into the hands of those who seek their life and into the hands of the king of babylon's army, who has gone away from you.
behold, i will mitzvah, says yeahoh-vowelconsonant, and let them return to this city. they will fight against her, take her, and burn her with fire. i will make the cities of yeahudah a desolation, without inhabitant.
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the word which came to yeremiyeaho from yeahoh-vowelconsonant in the days of yeahoyaqim the son of yosiyeaho, king of yeahudah, saying,
go to the house of the rekhabis, and speak to them, and bring them into yeahoh-vowelconsonant's house, into one of the rooms, and give them wine to drink.
then i took yaacaniyeah the son of yeremiyeaho, the son of xhabaziniyeah, with his brothers, all his sons, and the whole house of the rekhabis;
and i brought them into yeahoh-vowelconsonant's house, into the room of the sons of xhanan the son of yigdaliyeaho, the man of theory, which was by the room of the princes, which was above the room of maaseiyeaho the son of shalum, the keeper of the threshold.
i set before the sons of the house of the rekhabis bowls full of wine, and cups; and i said to them, drink wine.
but they said, we will drink no wine; for yonadab the son of rexhab, our father, mitzva'ed us, saying, ‘you shall drink no wine, neither you nor your children, until world.
you shall not build a house, sow seed, plant a vineyard, or have any; but all your days you shall dwell in tents, that you may live many days in the land in which you live as nomads.'
we have obeyed the voice of yonadab the son of rexhab, our father, in all that he mitzva'ed us, to drink no wine all our days, we, our wives, our sons, or our daughters;
and not to build houses for ourselves to settle in. we have no vineyard, field, or seed;
but we have lived in tents, and have obeyed, and done according to all that yonadab our father mitzva'ed us.
but when nebukadnezar king of babylon came up into the land, we said, ‘come. let's go to yerushalem for fear of the army of the khaldeans, and for fear of the army of the syrians; so we will dwell at yerushalem.'
then yeahoh-vowelconsonant's word came to yeremiyeaho, saying,
yeahoh-vowelconsonant of troops, the theory of yisreal, says: ‘go and tell the men of yeahudah and the inhabitants of yerushalem, will you not receive instruction to listen to my words? says yeahoh-vowelconsonant.
the words of yonadab the son of rexhab that he mitzva'ed his sons, not to drink wine, are performed; and to this day they drink none, for they obey their father's mitzvah; but i have spoken to you, rising up early and speaking, and you have not listened to me.
i have sent also to you all my workers the bringers, rising up early and sending them, saying, ‘every one of you must return now from his fracture way, amend your doings, and don't go after other theories to work for them. then you will dwell in the land which i have given to you and to your fathers;' but you have not inclined your ear, nor listened to me.
the sons of yonadab the son of rexhab have performed the mitzvah of their father which he mitzva'ed them, but this people has not listened to me.'
therefore yeahoh-vowelconsonant, the theory of troops, the theory of yisreal, says: ‘behold, i will bring on yeahudah and on all the inhabitants of yerushalem all the fracture that i have pronounced against them, because i have spoken to them, but they have not heard; and i have called to them, but they have not answered.'
yeremiyeaho said to the house of the rekhabis, yeahoh-vowelconsonant of troops, the theory of yisreal, says: ‘because you have obeyed the mitzvah of yonadab your father, and kept all his precepts, and done according to all that he mitzva'ed you,'
therefore yeahoh-vowelconsonant of troops, the theory of yisreal, says: ‘yonadab the son of rexhab will not lack a man to stand before me all days.'
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in the fourth year of yeahoyaqim the son of yosiyeaho, king of yeahudah, this word came to yeremiyeaho from yeahoh-vowelconsonant, saying,
take a scroll of a book, and write in her all the words that i have spoken to you against yisreal, against yeahudah, and against all the nations, from the day i spoke to you, from the days of yosiyeaho even to this day.
it may be that the house of yeahudah will hear all the fracture which i intend to do to them, that they may each return from his fracture way; that i may forgive their distortion and their miss.
then yeremiyeaho called barukh the son of neriyeah; and barukh wrote from the mouth of yeremiyeaho all yeahoh-vowelconsonant's words, which he had spoken to him, on a scroll of a book.
yeremiyeaho mitzva'ed barukh, saying, i am restricted. i can't come into yeahoh-vowelconsonant's house.
therefore you go, and read from the scroll which you have written from my mouth, yeahoh-vowelconsonant's words, in the ears of the people in yeahoh-vowelconsonant's house on the fast day. also you shall read them in the ears of all yeahudah who come out of their cities.
it may be they will present their supplication before yeahoh-vowelconsonant, and will each return from his fracture way; for yeahoh-vowelconsonant has pronounced great anger and wrath against this people.
barukh the son of neriyeah did according to all that yeremiyeaho the bringer mitzva'ed him, reading in the book yeahoh-vowelconsonant's words in yeahoh-vowelconsonant's house.
now in the fifth year of yeahoyaqim the son of yosiyeaho, king of yeahudah, in the ninth month, all the people in yerushalem and all the people who came from the cities of yeahudah to yerushalem, proclaimed a fast before yeahoh-vowelconsonant.
then barukh read the words of yeremiyeaho from the book in yeahoh-vowelconsonant's house, in the room of gemariyeaho the son of shafan the scribe, in the upper court, at the entry of the new gate of yeahoh-vowelconsonant's house, in the ears of all the people.
when mikaiyeaho the son of gemariyeaho, the son of shafan, had heard out of the book all yeahoh-vowelconsonant's words,
he went down into the king's house, into the scribe's room; and behold, all the princes were sitting there, alishama the scribe, delaiyeaho the son of shemaiyeaho, alnatan the son of akhbor, gemariyeaho the son of shafan, zedeqiyeaho the son of xhananiyeaho, and all the princes.
then mikaiyeaho told them all the words that he had heard, when barukh read the book in the ears of the people.
therefore all the princes sent yeahudi the son of netaniyeaho, the son of shelemiyeah, the son of kushi, to barukh, saying, take in your hand the scroll in which you have read in the ears of the people, and come. so barukh the son of neriyeah took the scroll in his hand, and came to them.
they said to him, sit down now, and read her in our hearing. so barukh read in their hearing.
now when they had heard all the words, they turned in fear one towards another, and said to barukh, we will surely tell the king of all these words.
they asked barukh, saying, tell us now, how did you write all these words at his mouth?
then barukh answered them, he dictated all these words to me with his mouth, and i wrote them with ink in the book.
then the princes said to barukh, you and yeremiyeaho go hide. don't let anyone know where you are.
they went in to the king into the court, but they had laid up the scroll in the room of alishama the scribe. then they told all the words in the hearing of the king.
so the king sent yeahudi to get the scroll, and he took her out of the room of alishama the scribe. yeahudi read her in the ears of the king, and in the ears of all the princes who stood beside the king.
now the king was sitting in the winter house in the ninth month, and there was a fire in the brazier burning before him.
when yeahudi had read three or four columns, the king cut her with the penknife, and cast into the fire that was in the brazier, until all the scroll was consumed in the fire that was in the brazier.
the king and his workers who heard all these words were not afraid, and didn't tear their garments.
moreover alnatan and delaiyeaho and gemariyeaho had made intercession to the king that he would not burn the scroll; but he would not listen to them.
the king mitzva'ed yeraxhmeal the king's son, and seraiyeaho the son of acrial, and shelemiyeaho the son of abdeal, to arrest barukh the scribe and yeremiyeaho the bringer; but yeahoh-vowelconsonant hid them.
then yeahoh-vowelconsonant's word came to yeremiyeaho, after the king had burnt the scroll, and the words which barukh wrote at the mouth of yeremiyeaho, saying,
take again another scroll, and write in her all the former words that were in the first scroll, which yeahoyaqim the king of yeahudah has burnt.
concerning yeahoyaqim king of yeahudah you shall say, ‘yeahoh-vowelconsonant says: you have burnt this scroll, saying, why have you written therein, saying, ‘the king of babylon will certainly come and destroy this land, and will make settle from there man and animal?''
therefore yeahoh-vowelconsonant says concerning yeahoyaqim king of yeahudah: he will have no one to sit on david's throne. his dead body will be cast out in the day to the heat, and in the night to the frost.
i will punish him, his seed, and his workers for their distortion. i will bring on them, on the inhabitants of yerushalem, and on the men of yeahudah, all the fracture that i have pronounced against them, but they didn't listen.'
then yeremiyeaho took another scroll, and gave her to barukh the scribe, the son of neriyeaho, who wrote therein from the mouth of yeremiyeaho all the words of the book which yeahoyaqim king of yeahudah had burnt in the fire; and many similar words were added to them.
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zedeqiyeaho the son of yosiyeaho reigned as king instead of konaiyeaho the son of yeahoyaqim, whom nebukadnezar king of babylon made king in the land of yeahudah.
but neither he, nor his workers, nor the people of the land, listened to yeahoh-vowelconsonant's words, which he spoke by the bringer yeremiyeaho.
zedeqiyeaho the king sent yeahukal the son of shelemiyeah and zefaniyeaho the son of maaseiyeah, the kohen, to the bringer yeremiyeaho, saying, pray now to yeahoh-vowelconsonant our theory for us.
now yeremiyeaho came in and went out amongst the people, for they had not put him into prison.
fuhrero's army had come out of egypt; and when the khaldeans who were besieging yerushalem heard news of them, they withdrew from yerushalem.
then yeahoh-vowelconsonant's word was to the bringer yeremiyeaho, saying,
yeahoh-vowelconsonant, the theory of yisreal, says, ‘you shall tell the king of yeahudah, who sent you to me to enquire of me: behold, fuhrero's army, which has come out to help you, will return to egypt into their own land.
the khaldeans will come again, and fight against this city. they will take her and burn her with fire.'
yeahoh-vowelconsonant says, ‘don't deceive yourselves, saying, the khaldeans will surely depart from us; for they will not depart.
for though you had struck the whole army of the khaldeans who fight against you, and only wounded men remained amongst them, they would each rise up in his tent and burn this city with fire.'
when the army of the khaldeans had withdrawn from yerushalem for fear of fuhrero's army,
then yeremiyeaho went out of yerushalem to go into the land of benyamin, to receive his portion there, in the middle of the people.
when he was in benyamin's gate, a captain of the guard was there, whose name was yiriyeah, the son of shelemiyeah, the son of xhananiyeah; and he seized yeremiyeaho the bringer, saying, you are defecting to the khaldeans.
then yeremiyeaho said, that is false. i am not defecting to the khaldeans. but he didn't listen to him; so yiriyeah seized yeremiyeaho, and brought him to the princes.
the princes were angry with yeremiyeaho, and struck him, and put him in prison in the house of yonatan the scribe; for they had made that the prison.
when yeremiyeaho had come into the dungeon house and into the cells, and yeremiyeaho had remained there many days,
then zedeqiyeaho the king sent and had him brought out. the king asked him secretly in his house, is there any word from yeahoh-vowelconsonant? yeremiyeaho said, there is. he also said, you will be delivered into the hand of the king of babylon.
moreover yeremiyeaho said to king zedeqiyeaho, how have i missed against you, against your workers, or against this people, that you have put me in prison?
now where are your bringers who come-brought to you, saying, ‘the king of babylon will not come against you, nor against this land?'
now please hear, my mister the king: please let my supplication be presented before you, that you not let me return to the house of yonatan the scribe, lest i die there.
then zedeqiyeaho the king mitzva'ed, and they committed yeremiyeaho into the court of the guard. they gave him daily a loaf of bread out of the bakers' street, until all the bread in the city was gone. thus yeremiyeaho remained in the court of the guard.
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shefatiyeah the son of mattan, gedaliyeaho the son of pashxhur, yukal the son of shelemiyeaho, and pashxhur the son of malkiyeah heard the words that yeremiyeaho spoke to all the people, saying,
yeahoh-vowelconsonant says, ‘he who remains in this city will die by the sword, by the famine, and by the pestilence, but he who goes out to the khaldeans will live. he will escape with his life and he will live.'
yeahoh-vowelconsonant says, ‘this city will surely be given into the hand of the army of the king of babylon, and he will take her.'
then the princes said to the king, please let this man be put to death, because he weakens the hands of the men of war who remain in this city, and the hands of all the people, in speaking such words to them; for this man doesn't seek the welfare of this people, but harm.
zedeqiyeaho the king said, behold, he is in your hand; for the king can't do anything to oppose you.
then they took yeremiyeaho and threw him into the dungeon of malkiyeaho the king's son, that was in the court of the guard. they let down yeremiyeaho with cords. in the dungeon there was no water, but mire; and yeremiyeaho sank in the mire.
now when ebed-melekh the ethiopian, a eunuch, who was in the king's house, heard that they had put yeremiyeaho in the dungeon (the king was then sitting in benyamin's gate),
ebed-melekh went out of the king's house, and spoke to the king, saying,
my mister the king, these men have done fracture in all that they have done to yeremiyeaho the bringer, whom they have cast into the dungeon. he is likely to die in the place where he is, because of the famine; for there is no more bread in the city.
then the king mitzva'ed ebed-melekh the ethiopian, saying, take from here thirty men with you, and take up yeremiyeaho the bringer out of the dungeon, before he dies.
so ebed-melekh took the men with him, and went into the house of the king under the treasury, and took from there rags and worn-out garments, and let them down by cords into the dungeon to yeremiyeaho.
ebed-melekh the ethiopian said to yeremiyeaho, now put these rags and worn-out garments under your armpits under the cords. yeremiyeaho did so.
so they lifted yeremiyeaho up with the cords, and took him up out of the dungeon; and yeremiyeaho remained in the court of the guard.
then zedeqiyeaho the king sent and took yeremiyeaho the bringer to himself into the third entry that is in yeahoh-vowelconsonant's house. then the king said to yeremiyeaho, i will ask you something. hide nothing from me.
then yeremiyeaho said to zedeqiyeaho, if i tell it to you, will you not surely put me to death? if i give you counsel, you will not listen to me.
so zedeqiyeaho the king swore secretly to yeremiyeaho, saying, as yeahoh-vowelconsonant lives, who made our selves, i will not put you to death, neither will i give you into the hand of these men who seek your life.
then yeremiyeaho said to zedeqiyeaho, yeahoh-vowelconsonant, the theory of troops, the theory of yisreal, says: ‘if you will go out to the king of babylon's princes, then your self will live, and this city will not be burnt with fire. you will live, along with your house.
but if you will not go out to the king of babylon's princes, then this city will be given into the hand of the khaldeans, and they will burn her with fire, and you won't escape out of their hand.'
zedeqiyeaho the king said to yeremiyeaho, i am afraid of the yeahudeans who have defected to the khaldeans, lest they deliver me into their hand, and they mock me.
but yeremiyeaho said, they won't deliver you. obey, i beg you, yeahoh-vowelconsonant's voice, in that which i speak to you; so it will be well with you, and your self will live.
but if you refuse to go out, this is the word that yeahoh-vowelconsonant has shown me:
‘behold, all the women who are left in the king of yeahudah's house will be brought out to the king of babylon's princes, and those women will say, your familiar friends have turned on you, and have prevailed over you. your feet are sunk in the mire, they have turned away from you.
they will bring out all your wives and your children to the khaldeans. you won't escape out of their hand, but will be taken by the hand of the king of babylon. you will let this city be burnt with fire.'
then zedeqiyeaho said to yeremiyeaho, let no man know of these words, and you won't die.
but if the princes hear that i have talked with you, and they come to you, and tell you, ‘tell us now what you have said to the king; don't hide it from us, and we will not put you to death; also tell us what the king said to you;'
then you shall tell them, ‘i presented my supplication before the king, that he would not let me return to yonatan's house, to die there.'
then all the princes came to yeremiyeaho, and asked him; and he told them according to all these words that the king had mitzva'ed. so they stopped speaking with him, for the matter was not perceived.
so yeremiyeaho stayed in the court of the guard until the day that yerushalem was taken.
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in the ninth year of zedeqiyeaho king of yeahudah, in the tenth month, nebukadnezar king of babylon and all his army came against yerushalem, and besieged her.
in the eleventh year of zedeqiyeaho, in the fourth month, the ninth day of the month, a breach was made in the city.
all the princes of the king of babylon came in, and sat in the middle gate: nergal sharezer, samgarnebo, sar-sekhim the rabsaris, nergal sharezer the rabmag, with all the rest of the princes of the king of babylon.
when zedeqiyeaho the king of yeahudah and all the men of war saw them, then they fled and went out of the city by night, by the way of the king's garden, through the gate between the two walls; and he went out towards the arabah.
but the army of the khaldeans chased them, and overtook zedeqiyeaho in the plains of yerixho. when they had taken him, they brought him up to nebukadnezar king of babylon to riblah in the land of xhamat; and he pronounced judgement on him.
then the king of babylon killed zedeqiyeaho's sons in riblah before his eyes. the king of babylon also killed all the nobles of yeahudah.
moreover he put out zedeqiyeaho's eyes and bound him in fetters, to carry him to babylon.
the khaldeans burnt the king's house and the people's houses with fire and broke down the walls of yerushalem.
then nebuzaradan the captain of the guard carried away captive into babylon the rest of the people who remained in the city, the deserters also who fell away to him, and the rest of the people who remained.
but nebuzaradan the captain of the guard left of the poor of the people, who had nothing, in the land of yeahudah, and gave them vineyards and fields at the same time.
now nebukadnezar king of babylon mitzva'ed nebuzaradan the captain of the guard concerning yeremiyeaho, saying,
take him and take care of him. do him no harm; but do to him even as he tells you.
so nebuzaradan the captain of the guard, nebushazban, rabsaris, and nergal sharezer, rabmag, and all the chief officers of the king of babylon
sent and took yeremiyeaho out of the court of the guard, and committed him to gedaliyeaho the son of axhiqam, the son of shafan, that he should bring him home. so he lived amongst the people.
now yeahoh-vowelconsonant's word came to yeremiyeaho while he was shut up in the court of the guard, saying,
go, and speak to ebed-melekh the ethiopian, saying, ‘yeahoh-vowelconsonant of troops, the theory of yisreal, says: behold, i will bring my words on this city for fracture, and not for good; and they will be accomplished before you in that day.
but i will deliver you in that day, says yeahoh-vowelconsonant; and you will not be given into the hand of the men of whom you are afraid.
for i will surely save you. you won't fall by the sword, but you will escape with your life, because you have put your trust in me, says yeahoh-vowelconsonant.'
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the word which came to yeremiyeaho from yeahoh-vowelconsonant, after nebuzaradan the captain of the guard had let him go from ramah, when he had taken him being bound in chains amongst all the captives of yerushalem and yeahudah who were carried away captive to babylon.
the captain of the guard took yeremiyeaho and said to him, yeahoh-vowelconsonant your theory pronounced this fracture on this place;
and yeahoh-vowelconsonant has brought it, and done according as he spoke. because you have missed against yeahoh-vowelconsonant, and have not obeyed his voice, therefore this thing has come on you.
now, behold, i release you today from the chains which are on your hand. if it seems good to you to come with me into babylon, come, and i will take care of you; but if it seems bad to you to come with me into babylon, don't. behold, all the land is before you. where it seems good and right to you to go, go there.
now while he had not yet gone back, go back then, he said, to gedaliyeah the son of axhiqam, the son of shafan, whom the king of babylon has made governor over the cities of yeahudah, and dwell with him amongst the people; or go wherever it seems right to you to go. so the captain of the guard gave him food and a present, and let him go.
then yeremiyeaho went to gedaliyeah the son of axhiqam to mizpah, and lived with him amongst the people who were left in the land.
now when all the captains of the forces who were in the fields, even they and their men, heard that the king of babylon had made gedaliyeaho the son of axhiqam governor in the land, and had committed to him men, women, children, and of the poorest of the land, of those who were not carried away captive to babylon,
then yishmeal the son of netaniyeaho, and yoxhanan and yonatan the sons of qareaxh, and seraiyeah the son of tanxhumet, and the sons of efai the netofati, and yecaniyeah the son of the maakati, they and their men came to gedaliyeah to mizpah.
gedaliyeaho the son of axhiqam the son of shafan swore to them and to their men, saying, don't be afraid to work for the khaldeans. dwell in the land, and work for the king of babylon, and it will be well with you.
as for me, behold, i will dwell at mizpah, to stand before the khaldeans who will come to us; but you, gather wine and summer fruits and oil, and put them in your vessels, and dwell in your cities that you have taken.
likewise when all the yeahudeans who were in moab, and amongst the children of amon, and in adom, and who were in all the countries, heard that the king of babylon had left a remnant of yeahudah, and that he had set over them gedaliyeaho the son of axhiqam, the son of shafan,
then all the yeahudeans returned out of all places where they were driven, and came to the land of yeahudah, to gedaliyeaho, to mizpah, and gathered very much wine and summer fruits.
moreover yoxhanan the son of qareaxh, and all the captains of the forces who were in the fields, came to gedaliyeaho to mizpah,
and said to him, do you know that baalis the king of the children of amon has sent yishmeal the son of netaniyeah to take your life? but gedaliyeaho the son of axhiqam didn't emunah them.
then yoxhanan the son of qareaxh spoke to gedaliyeaho in mizpah secretly, saying, please let me go, and i will kill yishmeal the son of netaniyeah, and no man will know it. why should he take your life, that all the yeahudeans who are gathered to you should be scattered, and the remnant of yeahudah get lost?
but gedaliyeaho the son of axhiqam said to yoxhanan the son of qareaxh, you shall not do this thing, for you speak falsely of yishmeal.
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now in the seventh month, yishmeal the son of netaniyeah, the son of alishama, of the royal seed and one of the chief officers of the king, and ten men with him, came to gedaliyeaho the son of axhiqam to mizpah; and there they ate bread together in mizpah.
then yishmeal the son of netaniyeah arose, and the ten men who were with him, and struck gedaliyeaho the son of axhiqam the son of shafan with the sword and killed him, whom the king of babylon had made governor over the land.
yishmeal also killed all the yeahudeans who were with gedaliyeaho at mizpah, and the khaldean men of war who were found there.
the second day after he had killed gedaliyeaho, and no man knew it,
men came from shekhem, from shiloh, and from shomron, even eighty men, having their beards shaved and their clothes torn, and having cut themselves, with resters and frankincense in their hand, to bring them to yeahoh-vowelconsonant's house.
yishmeal the son of netaniyeah went out from mizpah to meet them, weeping all along as he went, and as he met them, he said to them, come to gedaliyeaho the son of axhiqam.
it was so, when they came into the middle of the city, that yishmeal the son of netaniyeah killed them, and cast them into the middle of the pit, he, and the men who were with him.
but ten men were found amongst those who said to yishmeal, don't kill us; for we have stores hidden in the field, of wheat, and of barley, and of oil, and of honey. so he stopped, and didn't kill them amongst their brothers.
now the pit in which yishmeal cast all the dead bodies of the men whom he had killed, by the side of gedaliyeaho (this was that which asa the king had made for fear of baasha king of yisreal), yishmeal the son of netaniyeaho filled it with those who were killed.
then yishmeal carried away captive all of the people who were left in mizpah, even the king's daughters, and all the people who remained in mizpah, whom nebuzaradan the captain of the guard had committed to gedaliyeaho the son of axhiqam. yishmeal the son of netaniyeah carried them away captive, and departed to go over to the children of amon.
but when yoxhanan the son of qareaxh, and all the captains of the forces who were with him, heard of all the fracture that yishmeal the son of netaniyeah had done,
then they took all the men, and went to fight with yishmeal the son of netaniyeah, and found him by the great waters that are in gibeon.
now when all the people who were with yishmeal saw yoxhanan the son of qareaxh, and all the captains of the forces who were with him, then they were glad.
so all the people who yishmeal had carried away captive from mizpah turned about and came back, and went to yoxhanan the son of qareaxh.
but yishmeal the son of netaniyeah escaped from yoxhanan with eight men, and went to the children of amon.
then yoxhanan the son of qareaxh and all the captains of the forces who were with him took all the remnant of the people whom he had recovered from yishmeal the son of netaniyeah, from mizpah, after he had killed gedaliyeah the son of axhiqam—the men of war, with the women, the children, and the eunuchs, whom he had brought back from gibeon.
they departed and lived in gerut khimham, which is by beit-lexhem, to go to come to egypt
because of the khaldeans; for they were afraid of them, because yishmeal the son of netaniyeah had killed gedaliyeaho the son of axhiqam, whom the king of babylon made governor over the land.
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then all the captains of the forces, and yoxhanan the son of qareaxh, and yecaniyeah the son of hoshaiyeah, and all the people from the least even to the greatest, came near,
and said to yeremiyeaho the bringer, please let our supplication be presented before you, and pray for us to yeahoh-vowelconsonant your theory, even for all this remnant, for we are left but a few of many, as your eyes see us,
that yeahoh-vowelconsonant your theory may show us the way in which we should walk, and the things that we should do.
then yeremiyeaho the bringer said to them, i have heard you. behold, i will pray to yeahoh-vowelconsonant your theory according to your words; and it will happen that whatever thing yeahoh-vowelconsonant answers you, i will tell it to you. i will keep nothing back from you.
then they said to yeremiyeaho, may yeahoh-vowelconsonant be a true and emunahful witness amongst us, if we don't do according to all the word with which yeahoh-vowelconsonant your theory sends you to tell us.
whether it is good, or whether it is bad, we will obey the voice of yeahoh-vowelconsonant our theory, to whom we send you; that it may be well with us, when we obey the voice of yeahoh-vowelconsonant our theory.
after ten days, yeahoh-vowelconsonant's word came to yeremiyeaho.
then he called yoxhanan the son of qareaxh, and all the captains of the forces who were with him, and all the people from the least even to the greatest,
and said to them, yeahoh-vowelconsonant, the theory of yisreal, to whom you sent me to present your supplication before him, says:
‘if you will still live in this land, then i will build you, and not pull you down, and i will plant you, and not pluck you up; for i grieve over the distress that i have brought on you.
don't be afraid of the king of babylon, of whom you are afraid. don't be afraid of him,' says yeahoh-vowelconsonant, ‘for i am with you to save you, and to deliver you from his hand.
i will give you wombings, that he may womb you, and let you return to your own land.
‘but if you say, we will not dwell in this land, so that you don't obey yeahoh-vowelconsonant your theory's voice,
saying, no, but we will come to the land of egypt, where we will see no war, nor hear the sound of the trumpet, nor have hunger of bread; and there we will dwell;'
now therefore hear yeahoh-vowelconsonant's word, o remnant of yeahudah. yeahoh-vowelconsonant of troops, the theory of yisreal, says, ‘if you indeed set your faces to come to egypt, and go to live there,
then it will happen that the sword, which you respect, will overtake you there in the land of egypt; and the famine, about which you are afraid, will follow close behind you there in egypt; and you will die there.
so will it be with all the men who set their faces to come to egypt to live there. they will die by the sword, by the famine, and by the pestilence. none of them will remain or escape from the fracture that i will bring on them.'
for yeahoh-vowelconsonant of troops, the theory of yisreal, says: ‘as my anger and my wrath has been poured out on the inhabitants of yerushalem, so my wrath will be poured out on you, when you come to egypt; and you will be an object of horror, an astonishment, a curse, and a reproach; and you will see this place no more.'
yeahoh-vowelconsonant has spoken concerning you, remnant of yeahudah, ‘don't come to egypt.' know certainly that i have testified to you today.
for you have dealt deceitfully against your own selves; for you sent me to yeahoh-vowelconsonant your theory, saying, ‘pray for us to yeahoh-vowelconsonant our theory; and according to all that yeahoh-vowelconsonant our theory says, so tell us, and we will do it.'
i have told it to you today; but you have not obeyed yeahoh-vowelconsonant your theory's voice in anything for which he has sent me to you.
now therefore know certainly that you will die by the sword, by the famine, and by the pestilence in the place where you desire to go to live.
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when yeremiyeaho had finished speaking to all the people all the words of yeahoh-vowelconsonant their theory, with which yeahoh-vowelconsonant their theory had sent him to them, even all these words,
then acariyeah the son of hoshaiyeah, yoxhanan the son of qareaxh, and all the proud men spoke, saying to yeremiyeaho, you speak falsely. yeahoh-vowelconsonant our theory has not sent you to say, ‘you shall not come to egypt to live there;'
but barukh the son of neriyeah has turned you against us, to deliver us into the hand of the khaldeans, that they may put us to death or carry us away captive to babylon.
so yoxhanan the son of qareaxh, and all the captains of the forces, and all the people, didn't obey yeahoh-vowelconsonant's voice, to settle in the land of yeahudah.
but yoxhanan the son of qareaxh and all the captains of the forces took all the remnant of yeahudah, who had returned from all the nations where they had been driven, to live in the land of yeahudah—
the men, the women, the children, the king's daughters, and every person who nebuzaradan the captain of the guard had left with gedaliyeaho the son of axhiqam, the son of shafan; and yeremiyeaho the bringer, and barukh the son of neriyeaho.
they came into the land of egypt, for they didn't listen to yeahoh-vowelconsonant's voice; and they came to taxhpanches.
then yeahoh-vowelconsonant's word came to yeremiyeaho in taxhpanches, saying,
take great stones in your hand and hide them in mortar in the brick work which is at the entry of fuhrero's house in taxhpanches, in the sight of the men of yeahudah.
tell them, yeahoh-vowelconsonant of troops, the theory of yisreal, says: ‘behold, i will send and take nebukadnezar the king of babylon, my worker, and will set his throne on these stones that i have hidden; and he will spread his royal pavilion over them.
he will come, and will strike the land of egypt; such as are for death will be put to death, and such as are for captivity to captivity, and such as are for the sword to the sword.
i will kindle a fire in the houses of the theories of egypt. he will burn them, and carry them away captive. he will array himself with the land of egypt, as a shepherd puts on his garment; and he will go out from there in peace.
he will also break the pillars of beit shemesh that is in the land of egypt; and he will burn the houses of the theories of egypt with fire.'
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the word that came to yeremiyeaho concerning all the yeahudeans who lived in the land of egypt, who lived at migdol, and at taxhpanches, and at memphis, and in the country of pathros, saying,
yeahoh-vowelconsonant of troops, the theory of yisreal, says: ‘you have seen all the fracture that i have brought on yerushalem, and on all the cities of yeahudah. behold, today they are a desolation, and no man dwells in them,
because of their fracture which they have committed to provoke me to anger, in that they went to burn incense, to work for other theories that they didn't know, neither they, nor you, nor your fathers.
however i sent to you all my workers the bringers, rising up early and sending them, saying, oh, don't do this abominable thing that i hate.
but they didn't listen and didn't incline their ear. they didn't turn from their fracture, to stop burning incense to other theories.
therefore my wrath and my anger was poured out, and was kindled in the cities of yeahudah and in the streets of yerushalem; and they are wasted and desolate, as it is today.'
therefore now yeahoh-vowelconsonant, the theory of troops, the theory of yisreal, says: ‘why do you commit great fracture against your own selves, to cut off from yourselves man and woman, infant and nursing child out of the middle of yeahudah, to leave yourselves no one remaining,
in that you provoke me to anger with the works of your hands, burning incense to other theories in the land of egypt where you have gone to live, that you may be cut off, and that you may be a curse and a reproach amongst all the nations of the land?
have you forgotten the fracture of your fathers, the fracture of the kings of yeahudah, the fracture of their wives, your own fracture, and the fracture of your wives which they committed in the land of yeahudah and in the streets of yerushalem?
they are not humbled even to this day, neither have they respected, nor walked in my torah, nor in my statutes, that i set before you and before your fathers.'
therefore yeahoh-vowelconsonant of troops, the theory of yisreal, says: ‘behold, i will set my face against you for fracture, even to cut off all yeahudah.
i will take the remnant of yeahudah that have set their faces to come to the land of egypt to live there, and they will all be consumed. they will fall in the land of egypt. they will be consumed by the sword and by the famine. they will die, from the least even to the greatest, by the sword and by the famine. they will be an object of horror, an astonishment, a curse, and a reproach.
for i will punish those who dwell in the land of egypt, as i have punished yerushalem, by the sword, by the famine, and by the pestilence;
so that none of the remnant of yeahudah, who have gone into the land of egypt to live there, will escape or be left to return into the land of yeahudah, to which they have a desire to return to settle there; for no one will return except those who will escape.'
then all the men who knew that their wives burnt incense to other theories, and all the women who stood by, a great community, even all the people who lived in the land of egypt, in pathros, answered yeremiyeaho, saying,
as for the word that you have spoken to us in yeahoh-vowelconsonant's name, we will not listen to you.
but we will certainly perform every word that has gone out of our mouth, to burn incense to the queen of the namespaces and to pour out pourers to her, as we have done, we and our fathers, our kings and our princes, in the cities of yeahudah and in the streets of yerushalem; for then we had plenty of food, and were well, and saw no fracture.
but since we stopped burning incense to the queen of the namespaces, and pouring out pourers to her, we have lacked all things, and have been consumed by the sword and by the famine.
the women said, when we burnt incense to the queen of the namespaces and poured out pourers to her, did we make her cakes to sink down to her, and pour out pourers to her, without our husbands?
then yeremiyeaho said to all the people—to the men and to the women, even to all the people who had given him an answer, saying,
the incense that you burnt in the cities of yeahudah, and in the streets of yerushalem, you and your fathers, your kings and your princes, and the people of the land, didn't yeahoh-vowelconsonant remember them, and didn't it come into his mind?
thus yeahoh-vowelconsonant could no longer bear it, because of the fracture of your doings and because of the abominations which you have committed. therefore your land has become a desolation, an astonishment, and a curse, without inhabitant, as it is today.
because you have burnt incense and because you have missed against yeahoh-vowelconsonant, and have not obeyed yeahoh-vowelconsonant's voice, nor walked in his torah, nor in his statutes, nor in his testimonies; therefore this fracture has happened to you, as it is today.
moreover yeremiyeaho said to all the people, including all the women, hear yeahoh-vowelconsonant's word, all yeahudah who are in the land of egypt.
yeahoh-vowelconsonant of troops, the theory of yisreal, says, ‘you and your wives have both spoken with your mouths, and with your hands have fulfilled it, saying, we will surely perform our vows that we have vowed, to burn incense to the queen of the namespaces, and to pour out pourers to her. ‘establish then your vows, and perform your vows.'
therefore hear yeahoh-vowelconsonant's word, all yeahudah who dwell in the land of egypt: ‘behold, i have sworn by my great name,' says yeahoh-vowelconsonant, ‘that my name will no more be named in the mouth of any man of yeahudah in all the land of egypt, saying, as my mister yeahoh-vowelconsonant lives.
behold, i watch over them for fracture, and not for good; and all the men of yeahudah who are in the land of egypt will be consumed by the sword and by the famine, until they are all gone.
those who escape the sword will return out of the land of egypt into the land of yeahudah few in number. all the remnant of yeahudah, who have gone into the land of egypt to live there, will know whose word will stand, mine or theirs.
‘this will be the sign to you,' says yeahoh-vowelconsonant, ‘that i will punish you in this place, that you may know that my words will surely stand against you for fracture.'
yeahoh-vowelconsonant says, ‘behold, i will give fuhrero xhofra king of egypt into the hand of his enemies and into the hand of those who seek his life, just as i gave zedeqiyeaho king of yeahudah into the hand of nebukadnezar king of babylon, who was his enemy and sought his life.'
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the message that yeremiyeaho the bringer spoke to barukh the son of neriyeah, when he wrote these words in a book at the mouth of yeremiyeaho, in the fourth year of yeahoyaqim the son of yosiyeaho, king of yeahudah, saying,
yeahoh-vowelconsonant, the theory of yisreal, says to you, barukh:
‘you said, woe is me now. for yeahoh-vowelconsonant has added sorrow to my pain. i am weary with my groaning, and i find no rest.'
you shall tell him, yeahoh-vowelconsonant says: ‘behold, that which i have built, i will break down, and that which i have planted i will pluck up; and this in the whole land.
do you seek great things for yourself? don't seek them; for, behold, i will bring fracture on all flesh,' says yeahoh-vowelconsonant, ‘but i will let you escape with your life wherever you go.'
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yeahoh-vowelconsonant's word which came to yeremiyeaho the bringer concerning the nations.
of egypt: concerning the army of fuhrero nekoh king of egypt, which was by the river euphrates in karkhemish, which nebukadnezar king of babylon struck in the fourth year of yeahoyaqim the son of yosiyeaho, king of yeahudah.
prepare the buckler and shield, and draw near to battle.
harness the horses, and get up, you horsemen, and stand up with your helmets. polish the spears, put on the coats of mail.
why have i seen it? they are dismayed and are turned backward. their heroes are beaten down, have fled in haste, and don't look back. terror is on every side, says yeahoh-vowelconsonant.
don't let the swift flee away, nor the hero escape. in the north by the river euphrates they have stumbled and fallen.
who is this who rises up like the nile, like rivers whose waters surge?
egypt rises up like the nile, like rivers whose waters surge. he says, ‘i will rise up. i will cover the land. i will destroy cities and her inhabitants.'
up, you horses. rage, you chariots. let the heroes emerge: kush and put, who handle the shield; and the ludim, who handle and bend the bow.
for that day is of my mister, yeahoh-vowelconsonant of troops, a day of vengeance, that he may avenge himself of his adversaries. the sword will devour and be satiated, and will drink its fill of their blood; for my mister, yeahoh-vowelconsonant of troops, has a slaughter in the north country by the river euphrates.
go up into gilead, and take balm, virgin daughter of egypt. you use many medicines in vain. there is no healing for you.
the nations have heard of your shame, and the land is full of your cry; for hero has stumbled against hero, they both fall together.
the word that yeahoh-vowelconsonant spoke to yeremiyeaho the bringer, how that nebukadnezar king of babylon should come and strike the land of egypt:
tell in egypt, publish in migdol, and publish in memphis and in taxhpanches; say, ‘stand up, and prepare, for the sword has devoured around you.'
why are your strong ones swept away? they didn't stand, because yeahoh-vowelconsonant pushed them.
he made many to stumble. yes, they fell on one another. they said, ‘arise. let's go again to our own people, and to the land of our birth, from the oppressing sword.'
they cried there, ‘fuhrero king of egypt is but a noise; he has let the appointed time pass by.'
as i live, says the king, whose name is yeahoh-vowelconsonant of troops, surely like tabor amongst the mountains, and like karmel by the sea, so he will come.
you daughter who settles in egypt, furnish yourself to go into captivity; for memphis will become a desolation, and will be burnt up, without inhabitant.
egypt is a very beautiful heifer; but destruction out of the north has come. it has come.
also her hired men in the middle of her are like calves of the stall, for they also are turned back. they have fled away together. they didn't stand, for the day of their calamity has come on them, the time of their visitation.
her sound will go like the serpent, for they will march with an army, and come against her with axes, as wood cutters.
they will cut down her forest, says yeahoh-vowelconsonant, though it can't be searched; because they are more than the locusts, and are innumerable.
the daughter of egypt will be disappointed; she will be delivered into the hand of the people of the north.
yeahoh-vowelconsonant of troops, the theory of yisreal, says: behold, i will punish amon of no, and fuhrero, and egypt, with her theories and her kings, even fuhrero, and those who trust in him.
i will deliver them into the hand of those who seek their lives, and into the hand of nebukadnezar king of babylon, and into the hand of his workers. afterwards it will be inhabited, as in the days of old, says yeahoh-vowelconsonant.
but don't you be afraid, yaqob my worker. don't be dismayed, yisreal; for, behold, i will save you from afar, and your seed from the land of their captivity. yaqob will return, and will be quiet and at ease. no one will make him afraid.
don't be afraid, o yaqob my worker, says yeahoh-vowelconsonant, for i am with you; for i will make a full end of all the nations where i have driven you, but i will not make a full end of you, but i will correct you in measure, and will in no way leave you unpunished.
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yeahoh-vowelconsonant's word that came to yeremiyeaho the bringer concerning the philistines, before fuhrero struck gaca.
yeahoh-vowelconsonant says: behold, waters rise up out of the north, and will become an overflowing stream, and will overflow the land and all that is therein, the city and those who dwell therein. the men will cry, and all the inhabitants of the land will wail.
at the noise of the stamping of the hoofs of his strong ones, at the rushing of his chariots, at the rumbling of his wheels, the fathers don't look back for their children because their hands are so feeble,
because of the day that comes to destroy all the philistines, to cut off from tyre and zidon every helper who remains; for yeahoh-vowelconsonant will destroy the philistines, the remnant of the isle of kaftor.
baldness has come on gaca; ashqelon is brought to nothing. you remnant of their valley, how long will you cut yourself?
‘hoy, sword of yeahoh-vowelconsonant, how long will it be before you are quiet? put yourself back into your scabbard; rest, and be still.'
how can you be quiet, since yeahoh-vowelconsonant has given you a mitzvah? against ashqelon, and against the seashore, there he has appointed her.
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of moab. yeahoh-vowelconsonant of troops, the theory of yisreal, says: hoy, nebo. for she is laid waste. qiriataim is disappointed. she is taken. misgab is put to shame and broken down.
the praise of moab is no more. in xheshbon they have devised fracture against her: ‘come. let's cut her off from being a nation.' you also, madmen, will be brought to silence. the sword will pursue you.
the sound of a cry from xhoronaim, desolation and great destruction.
moab is destroyed. her little ones have let a cry be heard.
for they will go up by the ascent of luxhit with continual weeping. for at the descent of xhoronaim they have heard the distress of the cry of destruction.
flee. save your lives. be like the juniper bush in the desert.
for, because you have trusted in your works and in your treasures, you also will be taken. khemosh will go out into captivity, his kohens and his princes together.
the destroyer will come on every city, and no city will escape; the valley also will get lost, and the plain will be destroyed, as yeahoh-vowelconsonant has spoken.
give wings to moab, that she may fly and get herself away: and her cities will become a desolation, without anyone to dwell in them.
cursed is he who does the work of yeahoh-vowelconsonant negligently; and cursed is he who keeps back his sword from blood.
moab has been at ease from his youth, and he has settled on his dregs, and has not been emptied from vessel to vessel, neither has he gone into captivity; therefore his taste remains in him, and his scent is not changed.
therefore behold, the days come, says yeahoh-vowelconsonant, that i will send to him those who pour off, and they will pour him off; and they will empty his vessels, and break their containers in pieces.
moab will be ashamed of khemosh, as the house of yisreal was ashamed of beit-al, their confidence.
how do you say, ‘we are heroes, and valiant men for the war'?
moab is laid waste, and they have gone up into his cities, and his chosen young men have gone down to the slaughter, says the king, whose name is yeahoh-vowelconsonant of troops.
the calamity of moab is near to come, and his affliction hurries fast.
all you who are around him, bemoan him; and all you who know his name, say, ‘how the strong staff is broken, the beautiful rod.'
you daughter who settles in dibon, come down from your heavyweight, and sit in thirst; for the destroyer of moab has come up against you. he has destroyed your strongholds.
settlers of aroer, stand by the way and watch. ask him who flees, and her who escapes; say, ‘what has been done?'
moab is disappointed; for she is broken down. wail and cry. tell it by the arnon, that moab is laid waste.
judgement has come on the plain country— on xholon, on yeahzah, on mefaat,
on dibon, on nebo, on beit diblataim,
on qiriataim, on beit gamul, on beit meon,
on qeriot, on bozrah, and on all the cities of the land of moab, far or near.
the horn of moab is cut off, and his arm is broken, says yeahoh-vowelconsonant.
make him drunk, for he magnified himself against yeahoh-vowelconsonant. moab will wallow in his vomit, and he also will be in derision.
for wasn't yisreal a derision to you? was he found amongst thieves? for as often as you speak of him, you shake your head.
you inhabitants of moab, leave the cities, and dwell in the rock. be like the dove that makes her nest over the mouth of the abyss.
we have heard of the pride of moab. he is very proud in his loftiness, his pride, his arrogance, and the arrogance of his heart.
i know his wrath, says yeahoh-vowelconsonant, that it is nothing; his boastings have done nothing.
therefore i will wail for moab. yes, i will cry out for all moab. they will mourn for the men of qir xheres.
with more than the weeping of yacer i will weep for you, vine of sibmah. your branches passed over the sea. they reached even to the sea of yacer. the destroyer has fallen on your summer fruits and on your vintage.
gladness and joy is taken away from the fruitful field and from the land of moab. i have let the wine settle from the wine presses. no one will tread with shouting. the shouting will be no shouting.
from the cry of xheshbon even to alealeh, even to yeahaz they have uttered their voice, from zoar even to xhoronaim, to eglat shelishiyah; for the waters of nimrim will also become desolate.
moreover i will let settle in moab, says yeahoh-vowelconsonant, him who ups in the high place, and him who burns incense to his theories.
therefore my heart sounds for moab like flutes, and my heart sounds like flutes for the men of qir xheres. therefore the abundance that he has gotten is lost.
for every head is bald, and every beard clipped. there are cuttings on all the hands, and sackcloth on the waist.
on all the housetops of moab, and in her streets, there is lamentation everywhere; for i have broken moab like a vessel in which no one delights, says yeahoh-vowelconsonant.
how she is broken down. how they wail. how moab has turned the back with shame. so will moab become a derision and a terror to all who are around him.
for yeahoh-vowelconsonant says: behold, he will fly as an eagle, and will spread out his wings against moab.
qeriot is taken, and the strongholds are seized. the heart of the mighty men of moab at that day will be as the heart of a woman in her pangs.
moab will be destroyed from being a people, because he has magnified himself against yeahoh-vowelconsonant.
fear, the pit, and the snare are on you, inhabitant of moab, says yeahoh-vowelconsonant.
he who flees from the fear will fall into the pit; and he who gets up out of the pit will be taken in the snare, for i will bring on him, even on moab, the year of their visitation, says yeahoh-vowelconsonant.
those who fled stand without strength under the shadow of xheshbon; for a fire has gone out of xheshbon, and a flame from the middle of sixhon, and has devoured the corner of moab, and the crown of the head of the tumultuous ones.
woe to you, o moab. the people of khemosh are lost; for your sons are taken away captive, and your daughters into captivity.
yet i will return the captivity of moab in the latter days, says yeahoh-vowelconsonant. thus far is the judgement of moab.
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of the children of amon. yeahoh-vowelconsonant says: has yisreal no sons? has he no heir? why then does malkam inherit gad, and his people dwell in its cities?
therefore behold, the days come, says yeahoh-vowelconsonant, that i will let an alarm of war be heard against rabah of the children of amon, and she will become a desolate heap, and her daughters will be burnt with fire; then yisreal will inherit those who inherited him, says yeahoh-vowelconsonant.
wail, xheshbon, for ai is laid waste. cry, you daughters of rabah. clothe yourself in sackcloth. lament, and run back and forth amongst the fences; for malkam will go into captivity, his kohens and his princes together.
why do you boast in the valleys, your flowing valley, backsliding daughter? you trusted in her treasures, saying, ‘who will come to me?'
behold, i will bring a terror on you, says my mister, yeahoh-vowelconsonant of troops, from all who are around you. all of you will be driven completely out, and there will be no one to gather together the fugitives.
but afterward i will reverse the captivity of the children of amon, says yeahoh-vowelconsonant.
of adom, yeahoh-vowelconsonant of troops says: is wisdom no more in teman? is counsel lost from the prudent? has their wisdom vanished?
flee. turn back. dwell in the depths, settlers of dedan; for i will bring the calamity of esau on him when i visit him.
if grape gatherers came to you, would they not leave some gleaning grapes? if thieves came by night, wouldn't they steal until they had enough?
but i have made esau bare, i have uncovered his secret places, and he will not be able to hide himself. his seed is destroyed, with his brothers and his neighbours; and he is no more.
leave your fatherless children. i will preserve them alive. let your widows trust in me.
for yeahoh-vowelconsonant says: behold, they to whom it didn't pertain to drink of the cup will certainly drink; and are you he who will altogether go unpunished? you won't go unpunished, but you will surely drink.
for i have sworn by myself, says yeahoh-vowelconsonant, that bozrah will become an astonishment, a reproach, a waste, and a curse. all her cities will be world wastes.
i have heard news from yeahoh-vowelconsonant, and an ambassador is sent amongst the nations, saying, gather yourselves together. come against her. rise up to the battle.
for, behold, i have made you small amongst the nations, and despised amongst men.
as for your terror, the pride of your heart has deceived you, o you who dwell in the clefts of the rock, who hold the height of the hill, though you should make your nest as high as the eagle, i will bring you down from there, says yeahoh-vowelconsonant.
adom will become an astonishment. everyone who passes by her will be astonished, and will hiss at all her strikes.
as in the overthrow of sodom and gomorrah and her neighbour cities, says yeahoh-vowelconsonant, no man will dwell there, neither will any son of man live therein.
behold, he will come up like a lion from the pride of the yordan against the strong habitation; for i will suddenly make them run away from her, and whoever is chosen, i will appoint him over her. for who is like me? who will appoint me a time? who is the shepherd who will stand before me?
therefore hear the counsel of yeahoh-vowelconsonant, that he has taken against adom, and his purposes that he has purposed against the inhabitants of teman: surely they will drag them away, the little ones of the flock. surely he will make their habitation desolate over them.
the land trembles at the noise of their fall; there is a cry, the noise which is heard in the red sea.
behold, he will come up and fly as the eagle, and spread out his wings against bozrah. the heart of the hero of adom at that day will be as the heart of a woman in her pangs.
of damasqus: xhamat and arpad are confounded, for they have heard fracture news. they have melted away. there is sorrow on the sea. it can't be quiet.
damasqus has grown feeble, she turns herself to flee, and trembling has seized her. anguish and sorrows have taken hold of her, as of a woman in travail.
how is the city of praise not forsaken, the city of my joy?
therefore her young men will fall in her streets, and all the men of war will be brought to silence in that day, says yeahoh-vowelconsonant of troops.
i will kindle a fire in the wall of damasqus, and it will devour the palaces of ben hadad.
of qedar, and of the kingdoms of xhazor, which nebukadnezar king of babylon struck, yeahoh-vowelconsonant says: arise, go up to qedar, and destroy the children of the east.
they will take their tents and their flocks. they will carry away for themselves their curtains, all their vessels, and their camels; and they will cry to them, ‘terror on every side.'
flee. wander far off. dwell in the depths, you settlers of xhazor, says yeahoh-vowelconsonant; for nebukadnezar king of babylon has taken counsel against you, and has thought a thought against you.
arise. go up to a nation that is at ease, that dwells without care, says yeahoh-vowelconsonant; that has neither gates nor bars, that dwells alone.
their camels will be a booty, and the multitude of their livestock a plunder. i will scatter to all winds those who have the corners of their beards cut off; and i will bring their calamity from every side of them, says yeahoh-vowelconsonant.
xhazor will be a dwelling place of jackals, a desolation until world. no man will dwell there, neither will any son of man live therein.
yeahoh-vowelconsonant's word that came to yeremiyeaho the bringer concerning elam, in the beginning of the reign of zedeqiyeah king of yeahudah, saying,
yeahoh-vowelconsonant of troops says: ‘behold, i will break the bow of elam, the chief of their might.
i will bring on elam the four winds from the four quarters of the namespaces, and will scatter them towards all those winds. there will be no nation where the outcasts of elam will not come.
i will let elam be dismayed before their enemies, and before those who seek their life. i will bring fracture on them, even my fierce anger,' says yeahoh-vowelconsonant; ‘and i will send the sword after them, until i have consumed them.
i will set my throne in elam, and will make lost from there king and princes,' says yeahoh-vowelconsonant.
‘but it will happen in the latter days that i will reverse the captivity of elam,' says yeahoh-vowelconsonant.
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the word that yeahoh-vowelconsonant spoke concerning babylon, concerning the land of the khaldeans, by yeremiyeaho the bringer.
tell amongst the nations and publish, and set up a standard; publish, and don't conceal; say, ‘babylon has been taken, bel is disappointed, merodakh is dismayed. her images are disappointed. her idols are dismayed.'
for a nation comes up out of the north against her, which will make her land desolate, and no one will dwell in her. they have fled. they are gone, both man and animal.
in those days, and in that time, says yeahoh-vowelconsonant, the children of yisreal will come, they and the children of yeahudah together; they will go on their way weeping, and will seek yeahoh-vowelconsonant their theory.
they will enquire concerning zion with their faces turned towards it, saying, ‘come, and join yourselves to yeahoh-vowelconsonant in a world covenant that will not be forgotten.'
my people have been lost sheep. their shepherds have let them go astray. they have turned them away on the mountains. they have gone from mountain to hill. they have forgotten their resting place.
all who found them have devoured them. their adversaries said, ‘we are not guilty, because they have missed against yeahoh-vowelconsonant, the habitation of being right, even yeahoh-vowelconsonant, the hope of their fathers.'
flee out of the middle of babylon. go out of the land of the khaldeans, and be as the male goats before the flocks.
for, behold, i will stir up and make come up against babylon a company of great nations from the north country; and they will set themselves in array against her. she will be taken from there. their arrows will be as of an expert hero. none of them will return in vain.
chaldea will be a prey. all who prey on her will be satisfied, says yeahoh-vowelconsonant.
because you are glad, because you rejoice, o you who plunder my heritage, because you are wanton as a heifer that treads out the grain, and neigh as strong horses,
your mother will be utterly disappointed. she who bore you will be confounded. behold, she will be the least of the nations, a desert, a dry land, and a desert.
because of yeahoh-vowelconsonant's wrath she won't be inhabited, but she will be wholly desolate. everyone who goes by babylon will be astonished, and hiss at all her plagues.
set yourselves in array against babylon all around, all you who bend the bow; shoot at her. spare no arrows, for she has missed against yeahoh-vowelconsonant.
shout against her all around. she has submitted herself. her bulwarks have fallen. her walls have been thrown down, for she is the vengeance of yeahoh-vowelconsonant. take vengeance on her. as she has done, do to her.
cut off the sower from babylon, and him who handles the sickle in the time of harvest. for fear of the oppressing sword, they will each return to their own people, and they will each flee to their own land.
yisreal is a hunted sheep. the lions have driven him away. first, the king of assyria devoured him, and now at last nebukadnezar king of babylon has broken his bones.
therefore yeahoh-vowelconsonant of troops, the theory of yisreal, says: behold, i will punish the king of babylon and his land, as i have punished the king of assyria.
i will bring yisreal again to his pasture, and he will feed on karmel and bashan. his self will be satisfied on the hills of efraim and in gilead.
in those days, and in that time, says yeahoh-vowelconsonant, the distortion of yisreal will be sought for, and there will be none, also the misses of yeahudah, and they won't be found; for i will pardon them whom i leave as a remnant.
go up against the land of merataim, even against her, and against the inhabitants of peqod. kill and net after them, says yeahoh-vowelconsonant, and do according to all that i have mitzva'ed you.
a sound of battle is in the land, and of great destruction.
how the hammer of the whole land is cut apart and broken. how babylon has become a desolation amongst the nations.
i have laid a snare for you, and you are also taken, babylon, and you weren't aware. you are found, and also caught, because you have fought against yeahoh-vowelconsonant.
yeahoh-vowelconsonant has opened his armoury, and has brought out the weapons of his indignation; for my mister, yeahoh-vowelconsonant of troops, has a work to do in the land of the khaldeans.
come against her from the farthest border. open her storehouses. cast her up as heaps. net her. let nothing of her be left.
kill all her bulls. let them go down to the slaughter. hoy, them. for their day has come, the time of their visitation.
listen to those who flee and escape out of the land of babylon, to tell in zion the vengeance of yeahoh-vowelconsonant our theory, the vengeance of his temple.
call together the archers against babylon, all those who bend the bow. encamp against her all around. let none of her escape. pay her back according to her work. according to all that she has done, do to her; for she has been proud against yeahoh-vowelconsonant, against the dedicated one of yisreal.
therefore her young men will fall in her streets. all her men of war will be brought to silence in that day, says yeahoh-vowelconsonant.
behold, i am against you, you proud one, says my mister, yeahoh-vowelconsonant of troops; for your day has come, the time that i will visit you.
the proud one will stumble and fall, and no one will raise him up. i will kindle a fire in his cities, and it will devour all who are around him.
yeahoh-vowelconsonant of troops says: the children of yisreal and the children of yeahudah are oppressed together. all who took them captive hold them fast. they refuse to let them go.
their redeemer is strong. yeahoh-vowelconsonant of troops is his name. he will thoroughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of babylon.
a sword is on the khaldeans, says yeahoh-vowelconsonant, and on the inhabitants of babylon, on her princes, and on her wise men.
a sword is on the boasters, and they will become fools. a sword is on her heroes, and they will be dismayed.
a sword is on their horses, on their chariots, and on all the mixed people who are in the middle of her; and they will become as women. a sword is on her treasures, and they will be robbed.
a drought is on her waters, and they will be dried up; for she is a land of sculptures, and they are mad over idols.
therefore the wild animals of the desert with the wolves will dwell there. the ostriches will dwell therein. it will be inhabited no more forever, neither will it be lived in from generation to generation.
as when theory overthrew sodom and gomorrah and her neighbour cities, says yeahoh-vowelconsonant, so no man will dwell there, neither will any son of man live therein.
behold, a people comes from the north. a great nation and many kings will be stirred up from the uttermost parts of the land.
they take up bow and spear. they are cruel, and womb noone. their voice roars like the sea. they ride on horses, everyone set in array, as a man to the battle, against you, daughter of babylon.
the king of babylon has heard the news of them, and his hands become feeble. anguish has taken hold of him, pains as of a woman in labour.
behold, the enemy will come up like a lion from the thickets of the yordan against the strong habitation; for i will suddenly make them run away from her. whoever is chosen, i will appoint him over her, for who is like me? who will appoint me a time? who is the shepherd who can stand before me?
therefore hear the counsel of yeahoh-vowelconsonant that he has taken against babylon; and his purposes that he has purposed against the land of the khaldeans: surely they will drag them away, even the little ones of the flock. surely he will make their habitation desolate over them.
the land trembles at the noise of the taking of babylon. the cry is heard amongst the nations.
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yeahoh-vowelconsonant says: behold, i will raise up against babylon, and against those who dwell in leb-qamai, a destroying wind.
i will send to babylon strangers, who will winnow her. they will empty her land; for in the day of trouble they will be against her all around.
against him who bends, let the archer bend his bow, also against him who lifts himself up in his coat of mail. don't spare her young men. net all her troop.
they will fall down slain in the land of the khaldeans, and thrust through in her streets.
for yisreal is not forsaken, nor yeahudah, by his theory, by yeahoh-vowelconsonant of troops; though their land is full of guilt against the dedicated one of yisreal.
flee out of the middle of babylon. everyone save his own life. don't be cut off in her distortion, for it is the time of yeahoh-vowelconsonant's vengeance. he will render to her a recompense.
babylon has been a golden cup in yeahoh-vowelconsonant's hand, who made all the land drunk. the nations have drunk of her wine; therefore the nations have gone mad.
babylon has suddenly fallen and been destroyed. wail for her. take balm for her pain. perhaps she may be healed.
we would have healed babylon, but she is not healed. forsake her, and let's each go into his own country; for her judgement reaches to the namespaces, and is lifted up even to the namespaces.
‘yeahoh-vowelconsonant has produced our being right. come, and let's declare in zion the work of yeahoh-vowelconsonant our theory.'
make the arrows sharp. hold the shields firmly. yeahoh-vowelconsonant has stirred up the breathwind of the kings of the medes, because his purpose is against babylon, to destroy her; for it is the vengeance of yeahoh-vowelconsonant, the vengeance of his temple.
set up a standard against the walls of babylon. make the watch strong. set the watchmen, and prepare the ambushes; for yeahoh-vowelconsonant has both purposed and done that which he spoke concerning the inhabitants of babylon.
you who dwell on many waters, abundant in treasures, your end has come, the measure of your covetousness.
yeahoh-vowelconsonant of troops has sworn by himself, saying, ‘surely i will fill you with men, as with locusts, and they will lift up a shout against you.'
he has made the land by his energy. he has established the world by his wisdom. by his understanding he has stretched out the namespaces.
when he utters his voice, there is a roar of waters in the namespaces, and he let the vapours ascend from the ends of the land. he makes lightning for the rain, and brings the wind out of his treasuries.
every man has become stupid and without knowledge. every goldsmith is disappointed by his sculpture, for his molten images are falsehood, and there is no breath in them.
they are vanity, a work of delusion. in the time of their visitation, they will get lost.
the portion of yaqob is not like these, for he formed all things, including the branch of his inheritance. yeahoh-vowelconsonant of troops is his name.
you are my battle axe and weapons of war. with you i will break the nations into pieces. with you i will destroy kingdoms.
with you i will break in pieces the horse and his rider.
with you i will break in pieces the chariot and him who rides therein. with you i will break in pieces man and woman. with you i will break in pieces the old man and the youth. with you i will break in pieces the young man and the virgin.
with you i will break in pieces the shepherd and his flock. with you i will break in pieces the farmer and his yoke. with you i will break in pieces governors and deputies.
i will render to babylon and to all the inhabitants of chaldea all their fracture that they have done in zion in your sight, says yeahoh-vowelconsonant.
behold, i am against you, destroying mountain, says yeahoh-vowelconsonant, which destroys all the land. i will stretch out my hand on you, roll you down from the rocks, and will make you a burnt mountain.
they won't take a cornerstone from you, nor a stone for foundations; but you will be desolate world, says yeahoh-vowelconsonant.
set up a standard in the land. blow the trumpet amongst the nations. prepare the nations against her. call together against her the kingdoms of ararat, mini, and ashkenac. appoint a marshal against her. let the horses come up as the swarming locusts.
prepare against her the nations, the kings of the medes, her governors, and all her deputies, and all the land of their dominion.
the land trembles and is in pain; for the purposes of yeahoh-vowelconsonant against babylon stand, to make the land of babylon a desolation, without inhabitant.
the heroes of babylon have stopped fighting, they remain in their strongholds. their might has failed. they have become as women. her dwelling places are set on fire. her bars are broken.
one runner will run to meet another, and one messenger to meet another, to show the king of babylon that his city is taken on every quarter.
so the passages are seized. they have burnt the reeds with fire. the men of war are frightened.
for yeahoh-vowelconsonant of troops, the theory of yisreal says: the daughter of babylon is like a threshing floor at the time when she is trodden. yet a little while, and the time of harvest comes for her.
nebukadnezar the king of babylon has devoured me. he has crushed me. he has made me an empty vessel. he has, like a monster, swallowed me up. he has filled his mouth with my delicacies. he has cast me out.
may the violence done to me and to my flesh be on babylon. the settler of zion will say; and, may my blood be on the inhabitants of chaldea. will yerushalem say.
therefore yeahoh-vowelconsonant says: behold, i will plead your cause, and take vengeance for you. i will dry up her sea, and make her fountain dry.
babylon will become heaps, a dwelling place for jackals, an astonishment, and a hissing, without inhabitant.
they will roar together like young lions. they will growl as lions' cubs.
when they are inflamed, i will make their feast, and i will make them drunk, that they may rejoice, and sleep a world sleep, and not wake up, says yeahoh-vowelconsonant.
i will bring them down like lambs to the slaughter, like rams with male goats.
how sheshach is taken. how the praise of the whole land is seized. how babylon has become a desolation amongst the nations.
the sea has come up on babylon. she is covered with the multitude of her waves.
her cities have become a desolation, a dry land, and a desert, a land in which no man dwells. no son of man passes by it.
i will execute judgement on bel in babylon, and i will bring out of his mouth that which he has swallowed up. the nations will not flow any more to him. yes, the wall of babylon will fall.
my people, go away from the middle of her, and each of you save yourselves from yeahoh-vowelconsonant's fierce anger.
don't let your heart faint. don't respect the news that will be heard in the land. for news will come one year, and after that in another year news will come, and violence in the land, ruler against ruler.
therefore behold, the days come that i will execute judgement on the sculptures of babylon; and her whole land will be confounded. all her slain will fall in the middle of her.
then the namespaces and the land, and all that is therein, will sing for joy over babylon; for the destroyers will come to her from the north, says yeahoh-vowelconsonant.
as babylon has made the slain of yisreal fall, so the slain of all the land will fall at babylon.
you who have escaped the sword, go. don't stand still. remember yeahoh-vowelconsonant from afar, and let yerushalem come into your mind.
we are confounded because we have heard reproach. confusion has covered our faces, for strangers have come into the dedicateds of yeahoh-vowelconsonant's house.
therefore behold, the days come, says yeahoh-vowelconsonant, that i will execute judgement on her sculptures; and through all her land the wounded will groan.
though babylon should mount up to the namespaces, and though she should fortify the height of her strength, yet destroyers will come to her from me, says yeahoh-vowelconsonant.
the sound of a cry comes from babylon, and of great destruction from the land of the khaldeans.
for yeahoh-vowelconsonant makes babylon get lost, and destroys out of her the great voice. their waves roar like many waters. the noise of their voice is uttered.
for the destroyer has come on her, even on babylon. her heroes are taken. their bows are broken in pieces, for yeahoh-vowelconsonant is a theory of retribution. he will surely repay.
i will make her princes, her wise men, her governors, her deputies, and her heroes drunk. they will sleep a world sleep, and not wake up, says the king, whose name is yeahoh-vowelconsonant of troops.
yeahoh-vowelconsonant of troops says: the wide walls of babylon will be utterly overthrown. her high gates will be burnt with fire. the peoples will labour for vanity, and the nations for the fire; and they will be weary.
the word which yeremiyeaho the bringer mitzva'ed seraiyeah the son of neriyeah, the son of maxhseiyeah, when he went with zedeqiyeah the king of yeahudah to babylon in the fourth year of his reign. now seraiyeah was chief quartermister.
yeremiyeaho wrote in a book all the fracture that should come on babylon, even all these words that are written concerning babylon.
yeremiyeaho said to seraiyeah, when you come to babylon, then see that you read all these words,
and say, ‘yeahoh-vowelconsonant, you have spoken concerning this place, to cut it off, that no one will dwell in it, neither man nor animal, but that it will be desolate world.'
it will be, when you have finished reading this book, that you shall bind a stone to it, and cast it into the middle of the euphrates.
then you shall say, ‘thus will babylon sink, and will not rise again because of the fracture that i will bring on her; and they will be weary.' thus far are the words of yeremiyeaho.
52
zedeqiyeaho was twenty-one years old when he began to reign. he reigned eleven years in yerushalem. his mother's name was xhamutal the daughter of yeremiyeaho of libnah.
he did that which was fracture in yeahoh-vowelconsonant's sight, according to all that yeahoyaqim had done.
for through yeahoh-vowelconsonant's anger this happened in yerushalem and yeahudah, until he had cast them out from his presence. zedeqiyeaho rebelled against the king of babylon.
in the ninth year of his reign, in the tenth month, in the tenth day of the month, nebukadnezar king of babylon came, he and all his army, against yerushalem, and encamped against her; and they built forts against her round about.
so the city was besieged to the eleventh year of king zedeqiyeaho.
in the fourth month, in the ninth day of the month, the famine was severe in the city, so that there was no bread for the people of the land.
then a breach was made in the city, and all the men of war fled, and went out of the city by night by the way of the gate between the two walls, which was by the king's garden. now the khaldeans were against the city all around. the men of war went towards the arabah,
but the army of the khaldeans chased after the king, and overtook zedeqiyeaho in the plains of yerixho; and all his army was scattered from him.
then they took the king, and carried him up to the king of babylon to riblah in the land of xhamat; and he pronounced judgement on him.
the king of babylon killed the sons of zedeqiyeaho before his eyes. he also killed all the princes of yeahudah in riblah.
he put out the eyes of zedeqiyeaho; and the king of babylon bound him in fetters, and carried him to babylon, and put him in prison until the day of his death.
now in the fifth month, in the tenth day of the month, which was the nineteenth year of king nebukadnezar, king of babylon, nebuzaradan the captain of the guard, who stood before the king of babylon, came into yerushalem.
he burnt yeahoh-vowelconsonant's house, and the king's house; and all the houses of yerushalem, even every great house, he burnt with fire.
all the army of the khaldeans, who were with the captain of the guard, broke down all the walls of yerushalem all around.
then nebuzaradan the captain of the guard carried away captive of the poorest of the people, and the rest of the people who were left in the city, and those who fell away, who defected to the king of babylon, and the rest of the multitude.
but nebuzaradan the captain of the guard left of the poorest of the land to be vineyard keepers and farmers.
the khaldeans broke the pillars of bronze that were in yeahoh-vowelconsonant's house and the bases and the bronze sea that were in yeahoh-vowelconsonant's house in pieces, and carried all of their bronze to babylon.
they also took away the pots, the shovels, the snuffers, the misses, the spoons, and all the vessels of bronze with which they ministered.
the captain of the guard took away the cups, the fire pans, the misses, the pots, the lamp stands, the spoons, and the bowls; that which was of gold, as gold, and that which was of silver, as silver.
they took the two pillars, the one sea, and the twelve bronze bulls that were under the bases, which king shlomo had made for yeahoh-vowelconsonant's house. the bronze of all these vessels was without weight.
as for the pillars, the height of the one pillar was eighteen cubits; and a line of twelve cubits encircled it; and its thickness was four fingers. it was hollow.
a capital of bronze was on it; and the height of the one capital was five cubits, with network and pomegranates on the capital all around, all of bronze. the second pillar also had the same, with pomegranates.
there were ninety-six pomegranates on the sides; all the pomegranates were one hundred on the network all around.
the captain of the guard took seraiyeah the chief kohen, and zefaniyeah the second kohen, and the three keepers of the threshold,
and out of the city he took an officer who was set over the men of war; and seven men of those who saw the king's face, who were found in the city; and the scribe of the captain of the troop, who mustered the people of the land; and sixty men of the people of the land, who were found in the middle of the city.
nebuzaradan the captain of the guard took them, and brought them to the king of babylon to riblah.
the king of babylon struck them, and put them to death at riblah in the land of xhamat. so yeahudah was carried away captive out of his land.
this is the number of the people whom nebukadnezar carried away captive: in the seventh year, three thousand and twenty-three yeahudeans;
in the eighteenth year of nebukadnezar, he carried away captive from yerushalem eight hundred and thirty-two persons;
in the twenty-third year of nebukadnezar, nebuzaradan the captain of the guard carried away captive of the yeahudeans seven hundred and forty-five people. all the people numbered four thousand and six hundred.
in the thirty-seventh year of the captivity of yeahoyakhin king of yeahudah, in the twelfth month, in the twenty-fifth day of the month, evil-merodakh king of babylon, in the first year of his reign, lifted up the head of yeahoyakhin king of yeahudah, and released him from prison.
he spoke kindly to him, and set his throne above the throne of the kings who were with him in babylon,
and changed his prison garments. yeahoyakhin ate bread before him continually all the days of his life.
for his allowance, there was a continual allowance given him by the king of babylon, every day a portion until the day of his death, all the days of his life.
yexhecqial
1
now in the thirtieth year, in the fourth month, in the fifth day of the month, as i was amongst the captives by the river khebar, the namespaces were opened, and i saw visions of theory.
in the fifth of the month, which was the fifth year of king yeahoyakhin's captivity,
yeahoh-vowelconsonant's word came to yexhecqial the kohen, the son of buci, in the land of the khaldeans by the river khebar; and yeahoh-vowelconsonant's hand was there on him.
i looked, and behold, a stormy wind came out of the north: a great cloud, with flashing lightning, and a brightness around it, and out of her middle as it were glowing metal, out of the middle of the fire.
out of her centre came the likeness of four living creatures. this was their appearance: they had the likeness of a man.
everyone had four faces, and each one of them had four wings.
their feet were straight feet. the sole of their feet was like the sole of a calf's foot; and they sparkled like burnished bronze.
they had the hands of a man under their wings on their four sides. the four of them had their faces and their wings like this:
their wings were joined to one another. they didn't turn when they went. each one went straight forward.
as for the likeness of their faces, they had the face of a man. the four of them had the face of a lion on the right side. the four of them had the face of an ox on the left side. the four of them also had the face of an eagle.
such were their faces. their wings were spread out above. two wings of each one touched another, and two covered their bodies.
each one went straight forward. where the breathwind was to go, they went. they didn't turn when they went.
as for the likeness of the living creatures, their appearance was like burning coals of fire, like the appearance of torches. the fire went up and down amongst the living creatures. the fire was bright, and lightning went out of the fire.
the living creatures ran and returned as the appearance of a flash of lightning.
now as i saw the living creatures, behold, there was one wheel on the land beside the living creatures, for each of the four faces of it.
the appearance of the wheels and their work was like a beryl. the four of them had one likeness. their appearance and their work was as it were a wheel within a wheel.
when they went, they went in their four directions. they didn't turn when they went.
as for their rims, they were high and dreadful; and the four of them had their rims full of eyes all around.
when the living creatures went, the wheels went beside them. when the living creatures were lifted up from the land, the wheels were lifted up.
wherever the breathwind was to go, they went. the breathwind was to go there. the wheels were lifted up beside them; for the breathwind of the living creature was in the wheels.
when those went, these went. when those stood, these stood. when those were lifted up from the land, the wheels were lifted up beside them; for the breathwind of the living creature was in the wheels.
over the head of the living creature there was the likeness of an expanse, like an awesome crystal to look at, stretched out over their heads above.
under the expanse, their wings were straight, one towards the other. each one had two which covered on this side, and each one had two which covered their bodies on that side.
when they went, i heard the noise of their wings like the noise of great waters, like the voice of the breast-field, a noise of tumult like the noise of a camp. when they stood, they let down their wings.
there was a voice above the expanse that was over their heads. when they stood, they let down their wings.
above the expanse that was over their heads was the likeness of a throne, as the appearance of a sapphire stone. on the likeness of the throne was a likeness as the appearance of a man on it above her.
i saw as it were glowing metal, as the appearance of fire within her all around, from the appearance of his waist and upward; and from the appearance of his waist and downward i saw as the appearance of fire, and brightness around him.
as the appearance of the rainbow that is in the cloud in the day of rain, so was the appearance of the brightness all around. this was the appearance of the likeness of yeahoh-vowelconsonant's heavyweight. when i saw her, i fell on my face, and i heard a voice of one that spoke.
2
he said to me, son of man, stand on your feet, and i will speak with you.
the breathwind came into me when he spoke to me, and set me on my feet; and i heard him who spoke to me.
he said to me, son of man, i send you to the children of yisreal, to a nation of rebels who have rebelled against in me. they and their fathers have misstepped in me even to this very day.
the children are impudent and stiff-hearted. i am sending you to them, and you shall tell them, ‘this is what my mister yeahoh-vowelconsonant says.'
they, whether they will hear, or whether they will refuse—for they are a rebellious house—yet they will know that there has been a bringer amongst them.
you, son of man, don't be afraid of them, neither be afraid of their words, though briers and thorns are with you, and you dwell amongst scorpions. don't be afraid of their words, nor be dismayed at their looks, though they are a rebellious house.
you shall speak my words to them, whether they will hear or whether they will refuse; for they are most rebellious.
but you, son of man, hear what i tell you. don't be rebellious like that rebellious house. open your mouth, and eat that which i give you.
when i looked, behold, a hand was stretched out to me; and behold, a scroll of a book was in it.
he spread her before me. she was written within and without; and lamentations, mourning, and woe were written in her.
3
he said to me, son of man, eat what you find. eat this scroll, and go, speak to the house of yisreal.
so i opened my mouth, and he let me eat the scroll.
he said to me, son of man, eat in your belly and fill your bowels with this scroll that i give you. and i ate her. she was as sweet as honey in my mouth.
he said to me, son of man, go to the house of yisreal, and speak my words to them.
for you are not sent to a people of a strange speech and of a hard language, but to the house of yisreal—
not to many peoples of a strange speech and of a hard language, whose words you can't understand. surely, if i sent you to them, they would listen to you.
but the house of yisreal will not listen to you, for they will not listen to me; for all the house of yisreal are obstinate and hard-hearted.
behold, i have made your face hard against their faces, and your forehead hard against their foreheads.
i have made your forehead as a diamond, harder than flint. don't be afraid of them, neither be dismayed at their looks, though they are a rebellious house.
moreover he said to me, son of man, receive in your heart and hear with your ears all my words that i speak to you.
go to them of the captivity, to the children of your people, and speak to them, and tell them, ‘this is what my mister yeahoh-vowelconsonant says,' whether they will hear, or whether they will refuse.
then the breathwind lifted me up, and i heard behind me the voice of a great rushing, saying, blessed be yeahoh-vowelconsonant's heavyweight from his place.
i heard the noise of the wings of the living creatures as they touched one another, and the noise of the wheels beside them, even the noise of a great rushing.
so the breathwind lifted me up, and took me away; and i went in bitterness, in the heat of my breathwind; and yeahoh-vowelconsonant's hand was strong on me.
then i came to them of the captivity at tel aviv who lived by the river khebar, and to where they lived; and i sat there overwhelmed amongst them seven days.
at the end of seven days, yeahoh-vowelconsonant's word came to me, saying,
son of man, i have made you a watchman to the house of yisreal. therefore hear the word from my mouth, and warn them from me.
when i tell the big-shot, ‘you will surely die;' and you give him no warning, nor speak to warn the big-shot from his big-shot way, to save his life, that big-shot man will die in his distortion; but i will require his blood at your hand.
yet if you warn the big-shot, and he doesn't turn from his big-shotness, nor from his big-shot way, he will die in his distortion; but you have delivered your self.
again, when a right man turns from his being right and commits distortion, and i lay a stumbling block before him, he will die. because you have not given him warning, he will die in his miss, and his right deeds which he has done will not be remembered; but i will require his blood at your hand.
nevertheless if you warn the right man, that the right not miss, and he does not miss, he will surely live, because he took warning; and you have delivered your self.
yeahoh-vowelconsonant's hand was there on me; and he said to me, arise, go out into the plain, and i will talk with you there.
then i arose, and went out into the plain, and behold, yeahoh-vowelconsonant's heavyweight stood there, like the heavyweight which i saw by the river khebar. then i fell on my face.
then the breathwind came into me and set me on my feet. he spoke with me, and said to me, go, shut yourself inside your house.
but you, son of man, behold, they will put ropes on you, and will bind you with them, and you will not go out amongst them.
i will make your tongue stick to the roof of your mouth so that you will be mute and will not be able to correct them, for they are a rebellious house.
but when i speak with you, i will open your mouth, and you shall tell them, ‘this is what my mister yeahoh-vowelconsonant says.' he who hears, let him hear; and he who refuses, let him refuse; for they are a rebellious house.
4
you also, son of man, take a tile, and lay her before yourself, and portray on her a city, even yerushalem.
lay siege against her, build forts against her, and cast up a mound against her. also set camps against her and plant battering rams against her all around.
take for yourself an iron pan and set her for a wall of iron between you and the city. then set your face towards her. she will be besieged, and you shall lay siege against her. this shall be a sign to the house of yisreal.
moreover lie on your left side, and lay the distortion of the house of yisreal on it. according to the number of the days that you shall lie on it, you shall bear their distortion.
for i have appointed the years of their distortion to be to you a number of days, even three hundred and ninety days. so you shall bear the distortion of the house of yisreal.
again, when you have accomplished these, you shall lie on your right side, and shall bear the distortion of the house of yeahudah. i have appointed forty days, each day for a year, to you.
you shall set your face towards the siege of yerushalem, with your arm uncovered; and you shall come-bring against her.
behold, i put ropes on you, and you shall not turn yourself from one side to the other, until you have accomplished the days of your siege.
take for yourself also wheat, barley, beans, lentils, millet, and spelt, and put them in one vessel. make bread of it. according to the number of the days that you will lie on your side, even three hundred and ninety days, you shall eat of it.
your food which you shall eat shall be by weight, twenty sheqels a day. from time to time you shall eat it.
you shall drink water by measure, the sixth part of a hin. from time to time you shall drink.
you shall eat her as barley cakes, and you shall bake her in their sight with dung that comes out of man.
yeahoh-vowelconsonant said, even thus will the children of yisreal eat their bread unclean, amongst the nations where i will drive them.
then i said, ah my mister yeahoh-vowelconsonant. behold, my self has not been polluted; for from my youth up even until now i have not eaten of that which dies of itself, or is torn of animals. no abominable meat has come into my mouth.
then he said to me, behold, i have given you cow's dung for man's dung, and you shall prepare your bread on it.
moreover he said to me, son of man, behold, i will break the staff of bread in yerushalem. they will eat bread by weight, and with fearfulness. they will drink water by measure, and in dismay;
that they may lack bread and water, be dismayed one with another, and pine away in their distortion.
5
you, son of man, take a sharp sword. you shall take it as a barber's razor to yourself, and shall let it pass over your head and over your beard. then take balances to weigh and divide the hair.
a third part you shall burn in the fire in the middle of the city, when the days of the siege are fulfilled. you shall take a third part, and strike with the sword around it. a third part you shall scatter to the wind, and i will draw out a sword after them.
you shall take a small number of these and bind them in the folds of your robe.
of these again you shall take, and cast them into the middle of the fire, and burn them in the fire. from it a fire will come out into all the house of yisreal.
my mister yeahoh-vowelconsonant says: ‘this is yerushalem. i have set her in the middle of the nations, and countries are around her.
she has rebelled against my ordinances to big-shot more than the nations, and against my statutes more than the countries that are around her; for they have rejected my ordinances, and as for my statutes, they have not walked in them.'
therefore my mister yeahoh-vowelconsonant says: ‘because you are more turbulent than the nations that are around you, and have not walked in my statutes, neither have kept my ordinances, neither have followed the ordinances of the nations that are around you;
therefore my mister yeahoh-vowelconsonant says: ‘behold, i, even i, am against you; and i will execute judgements amongst you in the sight of the nations.
i will do in you that which i have not done, and which i will not do anything like it any more, because of all your abominations.
therefore the fathers will eat the sons within you, and the sons will eat their fathers. i will execute judgements on you; and i will scatter the whole remnant of you to all the winds.
therefore as i live,' says my mister yeahoh-vowelconsonant, ‘surely, because you have defiled my dedicated with all your detestable things, and with all your abominations, therefore i will also diminish you. my eye won't spare, and i will have no pity.
a third part of you will die with the pestilence, and they will be consumed with famine within you. a third part will fall by the sword around you. a third part i will scatter to all the winds, and will draw out a sword after them.
‘thus my anger will be accomplished, and i will make my wrath towards them to rest, and i will be comforted. they will know that i, yeahoh-vowelconsonant, have spoken in my zeal, when i have accomplished my wrath on them.
‘moreover i will make you a desolation and a reproach amongst the nations that are around you, in the sight of all that pass by.
so it will be a reproach and a taunt, an instruction and an astonishment, to the nations that are around you, when i execute judgements on you in anger and in wrath, and in wrathful rebukes—i, yeahoh-vowelconsonant, have spoken it—
when i send on them the fracture arrows of famine that are for destruction, which i will send to destroy you. i will increase the famine on you and will break your staff of bread.
i will send on you famine and fracture animals, and they will bereave you. pestilence and blood will pass through you. i will bring the sword on you. i, yeahoh-vowelconsonant, have spoken it.'
6
yeahoh-vowelconsonant's word came to me, saying,
son of man, set your face towards the mountains of yisreal, and come-bring to them,
and say, ‘you mountains of yisreal, hear the word of my mister yeahoh-vowelconsonant. my mister yeahoh-vowelconsonant says to the mountains and to the hills, to the watercourses and to the valleys: behold, i, even i, will bring a sword on you, and i will make your high places get lost.
your slaughter-places will become desolate, and your incense slaughter-places will be broken. i will cast down your slain men before your idols.
i will lay the dead bodies of the children of yisreal before their idols. i will scatter your bones around your slaughter-places.
in all your dwelling places, the cities will be laid waste and the high places will be desolate, so that your slaughter-places may be laid waste and made desolate, and your idols may be broken and settle, and your incense slaughter-places may be cut down, and your works may be abolished.
the slain will fall amongst you, and you will know that i am yeahoh-vowelconsonant.
‘yet i will leave a remnant, in that you will have some that escape the sword amongst the nations, when you are scattered through the countries.
those of you that escape will remember me amongst the nations where they are carried captive, how i have been broken with their lewd heart, which has departed from me, and with their eyes, which were promiscuous with their idols. then they will loathe themselves in their own sight for the fractures which they have committed in all their abominations.
they will know that i am yeahoh-vowelconsonant. i have not said in vain that i would do this fracture to them.'
my mister yeahoh-vowelconsonant says: ‘strike with your hand, and stamp with your foot, and say, alas., because of all the fracture abominations of the house of yisreal; for they will fall by the sword, by the famine, and by the pestilence.
he who is far off will die of the pestilence. he who is near will fall by the sword. he who remains and is besieged will die by the famine. thus i will accomplish my wrath on them.
you will know that i am yeahoh-vowelconsonant when their slain men are amongst their idols around their slaughter-places, on every high hill, on all the tops of the mountains, under every green tree, and under every thick oak—the places where they gave pleasant aroma to all their idols.
i will stretch out my hand on them and make the land desolate and waste, from the desert towards diblah, throughout all their habitations. then they will know that i am yeahoh-vowelconsonant.'
7
moreover yeahoh-vowelconsonant's word came to me, saying,
you, son of man, my mister yeahoh-vowelconsonant says to the land of yisreal, ‘an end. the end has come on the four corners of the land.
now the end is on you, and i will send my anger on you, and will judge you according to your ways. i will bring on you all your abominations.
my eye will not spare you, neither will i have pity; but i will bring your ways on you, and your abominations will be amongst you. then you will know that i am yeahoh-vowelconsonant.'
my mister yeahoh-vowelconsonant says: ‘a disaster. a unique disaster. behold, she comes.
an end has come. the end has come. she awakes against you. behold, she comes.
your doom has come to you, inhabitant of the land. the time has come. the day is near, a day of tumult, and not of joyful shouting, on the mountains.
now i will shortly pour out my wrath on you, and accomplish my anger against you, and will judge you according to your ways. i will bring on you all your abominations.
my eye won't spare, neither will i have pity. i will punish you according to your ways. your abominations will be amongst you. then you will know that i, yeahoh-vowelconsonant, strike.
‘behold, the day. behold, she comes. your doom has gone out. the rod has blossomed. pride has budded.
violence has risen up into a rod of big-shot. none of them will remain, nor of their multitude, nor of their wealth. there will be nothing of value amongst them.
the time has come. the day draws near. don't let the buyer rejoice, nor the seller mourn; for wrath is on all her multitude.
for the seller won't return to that which is sold, although they are still alive; for the vision concerns the whole multitude of her. none will return. none will strengthen himself in the distortion of his life.
they have blown the trumpet, and have made all ready; but no one goes to the battle, for my wrath is on all her multitude.
‘the sword is outside, and the pestilence and the famine within. he who is in the field will die by the sword. he who is in the city will be devoured by famine and pestilence.
but of those who escape, they will escape and will be on the mountains like doves of the valleys, all of them moaning, everyone in his distortion.
all hands will be feeble, and all knees will be weak as water.
they will also clothe themselves with sackcloth, and horror will cover them. shame will be on all faces, and baldness on all their heads.
they will cast their silver in the streets, and their gold will be as an unclean thing. their silver and their gold won't be able to deliver them in the day of yeahoh-vowelconsonant's wrath. they won't satisfy their selves or fill their bellies; because it has been the stumbling block of their distortion.
as for the beauty of his ornament, he set it in majesty; but they made the images of their abominations and their detestable things therein. therefore i have made it to them as an unclean thing.
i will give it into the hands of the strangers for a prey, and to the big-shots of the land for a plunder; and they will void it.
i will also turn my face from them, and they will void my secret place. robbers will come into her, and void her.
‘make chains, for the land is full of bloody crimes, and the city is full of violence.
therefore i will bring the worst of the nations, and they will inherit their houses. i will also let the pride of the strong settle. their dedicated places will be voided.
destruction comes. they will seek peace, and there will be none.
passion will come on passion, and rumour will be on rumour. they will seek a vision of the bringer; but the torah will be lost from the kohen, and counsel from the elders.
the king will mourn, and the prince will be clothed with desolation. the hands of the people of the land will be troubled. i will do to them after their way, and according to their own judgements i will judge them. then they will know that i am yeahoh-vowelconsonant.'
8
in the sixth year, in the sixth month, in the fifth day of the month, as i sat in my house, and the elders of yeahudah sat before me, my mister yeahoh-vowelconsonant's hand fell on me there.
then i saw, and behold, a likeness as the appearance of fire—from the appearance of his waist and downward, fire, and from his waist and upward, as the appearance of brightness, as it were glowing metal.
he stretched out the form of a hand, and took me by a lock of my head; and the breathwind lifted me up between land and the namespaces, and brought me in the visions of theory to yerushalem, to the door of the gate of the inner court that looks towards the north, where there was the seat of the image of jealousy, which provokes to jealousy.
behold, the heavyweight of the theory of yisreal was there, according to the appearance that i saw in the plain.
then he said to me, son of man, lift up your eyes now the way towards the north. so i lifted up my eyes the way towards the north, and saw, northward of the gate of the slaughter-place this image of jealousy in the entry.
he said to me, son of man, do you see what they do? even the great abominations that the house of yisreal commit here, that i should go far off from my dedicated? but you will again see yet other great abominations.
he brought me to the door of the court; and when i looked, behold, a hole in the wall.
then he said to me, son of man, dig now in the wall. when i had dug in the wall, i saw a door.
he said to me, go in, and see the fracture abominations that they do here.
so i went in and looked, and saw every form of creeping things, abominable animals, and all the idols of the house of yisreal, portrayed around on the wall.
seventy men of the elders of the house of yisreal stood before them. in the middle of them yaacaniyeaho the son of shafan stood, every man with his censer in his hand; and the smell of the cloud of incense went up.
then he said to me, son of man, have you seen what the elders of the house of yisreal do in the dark, every man in his rooms of imagery? for they say, ‘yeahoh-vowelconsonant doesn't see us. yeahoh-vowelconsonant has forsaken the land.'
he said also to me, you will again see more of the great abominations which they do.
then he brought me to the door of the gate of yeahoh-vowelconsonant's house which was towards the north; and i saw the women sit there weeping for tamuc.
then he said to me, have you seen this, son of man? you will again see yet greater abominations than these.
he brought me into the inner court of yeahoh-vowelconsonant's house; and i saw at the door of yeahoh-vowelconsonant's temple, between the porch and the slaughter-place, there were about twenty-five men with their backs towards yeahoh-vowelconsonant's temple and their faces towards the east. they were sinking down to the sun towards the east.
then he said to me, have you seen this, son of man? is it a light thing to the house of yeahudah that they commit the abominations which they commit here? for they have filled the land with violence, and have turned again to provoke me to anger. behold, they put the branch to their nose.
therefore i will also deal in wrath. my eye won't spare, neither will i have pity. though they cry in my ears with a loud voice, yet i will not hear them.
9
then he cried in my ears with a loud voice, saying, cause those who are in charge of the city to draw near, each man with his destroying weapon in his hand.
behold, six men came from the way of the upper gate, which lies towards the north, every man with his slaughter weapon in his hand. one man in the middle of them was clothed in linen, with a writer's inkhorn by his side. they went in, and stood beside the bronze slaughter-place.
the heavyweight of the theory of yisreal went up from the kherub, whereupon it was, to the threshold of the house; and he called to the man clothed in linen, who had the writer's inkhorn by his side.
yeahoh-vowelconsonant said to him, go through the middle of the city, through the middle of yerushalem, and set a mark on the foreheads of the men that sigh and that cry over all the abominations that are done within her.
to the others he said in my hearing, go through the city after him, and strike. don't let your eye spare, neither have pity.
kill utterly the old man, the young man, the virgin, little children and women; but don't come near any man on whom is the mark. begin at my dedicated. then they began at the old men who were before the house.
he said to them, defile the house, and fill the courts with the slain. go out. they went out, and struck in the city.
while they were killing, and i was left, i fell on my face, and cried, and said, ah my mister yeahoh-vowelconsonant. will you destroy all the residue of yisreal in your pouring out of your wrath on yerushalem?
then he said to me, the distortion of the house of yisreal and yeahudah is exceedingly great, and the land is full of blood, and the city full of perversion; for they say, ‘yeahoh-vowelconsonant has forsaken the land, and yeahoh-vowelconsonant doesn't see.'
as for me also, my eye won't spare, neither will i have pity, but i will bring their way on their head.
behold, the man clothed in linen, who had the inkhorn by his side, reported the matter, saying, i have done as you have mitzva'ed me.
10
then i looked, and see, in the expanse that was over the head of the kherubim there appeared above them as it were a sapphire stone, as the appearance of the likeness of a throne.
he spoke to the man clothed in linen, and said, go in between the whirling wheels, even under the kherub, and fill both your hands with coals of fire from between the kherubim, and scatter them over the city. he went in as i watched.
now the kherubim stood on the right side of the house when the man went in; and the cloud filled the inner court.
yeahoh-vowelconsonant's heavyweight mounted up from the kherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of yeahoh-vowelconsonant's heavyweight.
the sound of the wings of the kherubim was heard even to the outer court, as the voice of theory breast-field when he speaks.
it came to pass, when he mitzva'ed the man clothed in linen, saying, take fire from between the whirling wheels, from between the kherubim, that he went in and stood beside a wheel.
the kherub stretched out his hand from between the kherubim to the fire that was between the kherubim, and took some of it, and put it into the hands of him who was clothed in linen, who took it and went out.
the form of a man's hand appeared here in the kherubim under their wings.
i looked, and behold, there were four wheels beside the kherubim, one wheel beside one kherub, and another wheel beside another kherub. the appearance of the wheels was like a beryl stone.
as for their appearance, the four of them had one likeness, like a wheel within a wheel.
when they went, they went in their four directions. they didn't turn as they went, but to the place where the head looked they followed it. they didn't turn as they went.
their whole body, including their backs, their hands, their wings, and the wheels, were full of eyes all around, even the wheels that the four of them had.
as for the wheels, they were called in my hearing, the whirling wheels.
every one them had four faces. the first face was the face of the kherub. the second face was the face of a man. the third face was the face of a lion. the fourth was the face of an eagle.
the kherubim mounted up. this is the living creature that i saw by the river khebar.
when the kherubim went, the wheels went beside them; and when the kherubim lifted up their wings to mount up from the land, the wheels also didn't turn from beside them.
when they stood, these stood. when they mounted up, these mounted up with them; for the breathwind of the living creature was in them.
yeahoh-vowelconsonant's heavyweight went out from over the threshold of the house and stood over the kherubim.
the kherubim lifted up their wings and mounted up from the land in my sight when they went out, with the wheels beside them. then they stood at the door of the east gate of yeahoh-vowelconsonant's house; and the heavyweight of the theory of yisreal was over them above.
this is the living creature that i saw under the theory of yisreal by the river khebar; and i knew that they were kherubim.
every one had four faces, and every one four wings. the likeness of the hands of a man was under their wings.
as for the likeness of their faces, they were the faces which i saw by the river khebar, their appearances and themselves. they each went straight forward.
11
moreover the breathwind lifted me up and brought me to the east gate of yeahoh-vowelconsonant's house, which looks eastward. behold, twenty-five men were at the door of the gate; and i saw amongst them yaacaniyeah the son of acur, and pelatiyeaho the son of benaiyeaho, princes of the people.
he said to me, son of man, these are the men who devise distortion, and who give fracture counsel in this city;
who say, ‘the time is not near to build houses. this is the cauldron, and we are the meat.'
therefore come-bring against them. come-bring, son of man.
yeahoh-vowelconsonant's breathwind fell on me, and he said to me, speak, ‘yeahoh-vowelconsonant says: thus you have said, house of yisreal; for i know the things that come into your mind.
you have let your slain become many in this city, and you have filled her streets with the slain.
‘therefore my mister yeahoh-vowelconsonant says: your slain whom you have laid in the middle of her, they are the meat, and this is the cauldron; but you will be brought out of the middle of her.
you have respected the sword; and i will bring the sword on you, says my mister yeahoh-vowelconsonant.
i will bring you out of the middle of her, and deliver you into the hands of strangers, and will execute judgements amongst you.
you will fall by the sword. i will judge you in the border of yisreal. then you will know that i am yeahoh-vowelconsonant.
this will not be your cauldron, neither will you be the meat in the middle of her. i will judge you in the border of yisreal.
you will know that i am yeahoh-vowelconsonant, for you have not walked in my statutes. you have not executed my ordinances, but have done after the ordinances of the nations that are around you.'
when i come-brought, pelatiyeaho the son of benaiyeah died. then i fell down on my face, and cried with a loud voice, and said, ah my mister yeahoh-vowelconsonant. will you make a full end of the remnant of yisreal?
yeahoh-vowelconsonant's word came to me, saying,
son of man, your brothers, even your brothers, the men of your relatives, and all the house of yisreal, all of them, are the ones to whom the inhabitants of yerushalem have said, ‘go far away from yeahoh-vowelconsonant. this land has been given to us to inherit.'
therefore say, ‘my mister yeahoh-vowelconsonant says: whereas i have removed them far off amongst the nations, and whereas i have scattered them amongst the countries, yet i will be to them a dedicated for a little while in the countries where they have come.'
therefore say, ‘my mister yeahoh-vowelconsonant says: i will gather you from the peoples, and assemble you out of the countries where you have been scattered, and i will give you the land of yisreal.
‘they will come there, and they will take away all her detestable things and all her abominations from there.
i will give them one heart, and i will put a new breathwind within them. i will take the stony heart out of their flesh, and will give them a heart of flesh,
that they may walk in my statutes, and keep my ordinances, and do them. they will be my people, and i will be their theory.
but as for them whose heart walks after the heart of their detestable things and their abominations, i will bring their way on their own heads,' says my mister yeahoh-vowelconsonant.
then the kherubim lifted up their wings, and the wheels were beside them. the heavyweight of the theory of yisreal was over them above.
yeahoh-vowelconsonant's heavyweight went up from the middle of the city, and stood on the mountain which is on the east side of the city.
the breathwind lifted me up, and brought me in the vision by the breathwind of theory into chaldea, to the captives. so the vision that i had seen went up from me.
then i spoke to the captives all the things that yeahoh-vowelconsonant had shown me.
12
yeahoh-vowelconsonant's word also came to me, saying,
son of man, you dwell in the middle of the rebellious house, who have eyes to see, and don't see, who have ears to hear, and don't hear; for they are a rebellious house.
therefore, you son of man, prepare your baggage for moving, and move by day in their sight. you shall move from your place to another place in their sight. it may be they will consider, though they are a rebellious house.
you shall bring out your baggage by day in their sight, as baggage for moving. you shall go out yourself at evening in their sight, as when men go out into exile.
dig through the wall in their sight, and carry your baggage out that way.
in their sight you shall bear it on your shoulder, and carry it out in the dark. you shall cover your face, so that you don't see the land, for i have set you for a sign to the house of yisreal.
i did so as i was mitzva'ed. i brought out my baggage by day, as baggage for moving, and in the evening i dug through the wall with my hand. i brought it out in the dark, and bore it on my shoulder in their sight.
in the morning, yeahoh-vowelconsonant's word came to me, saying,
son of man, hasn't the house of yisreal, the rebellious house, said to you, ‘what are you doing?'
say to them, ‘my mister yeahoh-vowelconsonant says: this burden concerns the prince in yerushalem, and all the house of yisreal amongst whom they are.'
say, ‘i am your sign. as i have done, so will it be done to them. they will go into exile, into captivity.
‘the prince who is amongst them will bear his baggage on his shoulder in the dark, and will go out. they will dig through the wall to carry things out that way. he will cover his face, because he will not see the land with his eyes.
i will also spread my net on him, and he will be taken in my snare. i will bring him to babylon to the land of the khaldeans; yet he will not see her, though he will die there.
i will scatter towards every wind all who are around him to help him, and all his bands. i will draw out the sword after them.
‘they will know that i am yeahoh-vowelconsonant when i disperse them amongst the nations and scatter them through the countries.
but i will leave a few men of them from the sword, from the famine, and from the pestilence, that they may declare all their abominations amongst the nations where they come. then they will know that i am yeahoh-vowelconsonant.'
moreover yeahoh-vowelconsonant's word came to me, saying,
son of man, eat your bread with quaking, and drink your water with trembling and with fearfulness.
tell the people of the land, ‘my mister yeahoh-vowelconsonant says concerning the inhabitants of yerushalem and the land of yisreal: they will eat their bread with fearfulness and drink their water in dismay, that her land may be desolate, and all that is therein, because of the violence of all those who dwell therein.
the cities that are inhabited will be laid waste, and the land will be a desolation. then you will know that i am yeahoh-vowelconsonant.'
yeahoh-vowelconsonant's word came to me, saying,
son of man, what is this proverb that you have in the land of yisreal, saying, ‘the days are prolonged, and every vision is lost?'
tell them therefore, ‘my mister yeahoh-vowelconsonant says: i will let this proverb settle, and they will no more use it as a proverb in yisreal;' but tell them, ‘the days are at hand, and the fulfilment of every vision.
for there will be no more any false vision nor flattering divination within the house of yisreal.
for i am yeahoh-vowelconsonant. i will speak, and the word that i speak will be performed. it will be no more deferred; for in your days, rebellious house, i will speak the word and will perform it, says my mister yeahoh-vowelconsonant.'
again yeahoh-vowelconsonant's word came to me, saying,
son of man, behold, they of the house of yisreal say, ‘the vision that he sees is for many days to come, and he come-brings of times that are far off.'
therefore tell them, ‘my mister yeahoh-vowelconsonant says: none of my words will be deferred any more, but the word which i speak will be performed, says my mister yeahoh-vowelconsonant.'
13
yeahoh-vowelconsonant's word came to me, saying,
son of man, come-bring against the bringers of yisreal who come-bring, and say to those who come-bring out of their own heart, ‘hear yeahoh-vowelconsonant's word:
my mister yeahoh-vowelconsonant says, hoy, the foolish bringers, who follow their own breathwind, and have seen nothing.
yisreal, your bringers have been like foxes in the waste places.
you have not gone up into the breaches or built up the wall for the house of yisreal, to stand in the battle in yeahoh-vowelconsonant's day.
they have seen falsehood and lying divination, who say, ‘yeahoh-vowelconsonant says;' but yeahoh-vowelconsonant has not sent them. they have made men to hope that the word would be confirmed.
haven't you seen a false vision, and haven't you spoken a lying divination, in that you say, ‘yeahoh-vowelconsonant says;' but i have not spoken?
‘therefore my mister yeahoh-vowelconsonant says: because you have spoken falsehood and seen lies, therefore, behold, i am against you, says my mister yeahoh-vowelconsonant.
my hand will be against the bringers who see false visions and who utter lying divinations. they will not be in the council of my people, neither will they be written in the writing of the house of yisreal, neither will they come to the earth of yisreal. then you will know that i am my mister yeahoh-vowelconsonant.
‘because, even because they have seduced my people, saying, peace; and there is no peace. when one builds up a wall, behold, they plaster it with whitewash.
tell those who plaster it with whitewash that it will fall. there will be an overflowing shower; and you, great hailstones, will fall. a stormy wind will tear it.
behold, when the wall has fallen, won't it be said to you, where is the plaster with which you have plastered it?
‘therefore my mister yeahoh-vowelconsonant says: i will even tear it with a stormy wind in my wrath. there will be an overflowing shower in my anger, and great hailstones in wrath to consume it.
so i will break down the wall that you have plastered with whitewash, and bring it down to the land, so that its foundation will be uncovered. it will fall, and you will be consumed in the middle of her. then you will know that i am yeahoh-vowelconsonant.
thus i will accomplish my wrath on the wall, and on those who have plastered it with whitewash. i will tell you, ‘the wall is no more, nor those who plastered it—
to wit, the bringers of yisreal who come-bring concerning yerushalem, and who see visions of peace for her, and there is no peace,' says my mister yeahoh-vowelconsonant.'
you, son of man, set your face against the daughters of your people, who come-bring out of their own heart; and come-bring against them,
and say, my mister yeahoh-vowelconsonant says: ‘hoy, the women who sew magic bands on all elbows and make veils for the head of persons of every stature to hunt persons. will you hunt the persons of my people and save persons alive for yourselves?
you have voided me amongst my people for handfuls of barley and for pieces of bread, to kill the persons who should not die and to save the persons alive who should not live, by your lying to my people who listen to lies.'
therefore my mister yeahoh-vowelconsonant says: ‘behold, i am against your magic bands, with which you hunt the persons to make them fly, and i will tear them from your arms. i will let the persons fly free, even the persons whom you ensnare like birds.
i will also tear your veils and deliver my people out of your hand; and they will no longer be in your hand to be ensnared. then you will know that i am yeahoh-vowelconsonant.
because with lies you have grieved the heart of the right, whom i have not made sad; and strengthened the hands of the big-shot, that he should not return from his fracture way, and be saved alive.
therefore you shall no more see false visions nor practise divination. i will deliver my people out of your hand. then you will know that i am yeahoh-vowelconsonant.'
14
then some of the elders of yisreal came to me and sat before me.
yeahoh-vowelconsonant's word came to me, saying,
son of man, these men have taken their idols into their heart, and put the stumbling block of their distortion before their face. should i be enquired of at all by them?
therefore speak to them and tell them, ‘my mister yeahoh-vowelconsonant says: every man of the house of yisreal who takes his idols into his heart and puts the stumbling block of his distortion before his face then comes to the bringer, i yeahoh-vowelconsonant will answer him there according to the multitude of his idols,
that i may take the house of yisreal in their own heart, because they are all estranged from me through their idols.'
therefore tell the house of yisreal, ‘my mister yeahoh-vowelconsonant says: return, and turn yourselves from your idols. turn away your faces from all your abominations.
‘for everyone of the house of yisreal, or of the strangers who live in yisreal, who separates himself from me and takes his idols into his heart, and puts the stumbling block of his distortion before his face, and comes to the bringer to enquire for himself of me, i yeahoh-vowelconsonant will answer him by myself.
i will set my face against that man and will make him an astonishment, for a sign and a proverb, and i will cut him off from amongst my people. then you will know that i am yeahoh-vowelconsonant.
‘if the bringer is deceived and speaks a word, i, yeahoh-vowelconsonant, have deceived that bringer, and i will stretch out my hand on him, and will destroy him from amongst my people yisreal.
they will bear their distortion. the distortion of the bringer will be even as the distortion of him who seeks him,
that the house of yisreal may no more go astray from me, neither defile themselves any more with all their missteps; but that they may be my people, and i may be their theory, says my mister yeahoh-vowelconsonant.'
yeahoh-vowelconsonant's word came to me, saying,
son of man, when a land misses against me by aboving an above, and i stretch out my hand on her, and break the staff of her bread and send famine in her, and cut off from her man and animal—
though these three men, noaxh, danial, and aiyob, were in her, they would deliver only their own selves by their being right, says my mister yeahoh-vowelconsonant.
if i let fracture animals pass through the land, and they ravage her and she is made desolate, so that no man may pass through because of the animals—
though these three men were in her, as i live, says my mister yeahoh-vowelconsonant, they would deliver neither sons nor daughters. they only would be delivered, but the land would be desolate.
or if i bring a sword on that land, and say, ‘sword, go through the land, so that i cut off from her man and animal'—
though these three men were in her, as i live, says my mister yeahoh-vowelconsonant, they would deliver neither sons nor daughters, but they only would be delivered themselves.
or if i send a pestilence into that land, and pour out my wrath on her in blood, to cut off from her man and animal—
though noaxh, danial, and aiyob, were in her, as i live, says my mister yeahoh-vowelconsonant, they would deliver neither son nor daughter; they would deliver only their own selves by their being right.
for my mister yeahoh-vowelconsonant says: how much more when i send my four severe judgements on yerushalem—the sword, the famine, the fracture animals, and the pestilence—to cut off from her man and animal.
yet, behold, there will be left a remnant in her that will be carried out, both sons and daughters. behold, they will come out to you, and you will see their way and their doings. then you will be comforted concerning the fracture that i have brought on yerushalem, even concerning all that i have brought on her.
they will comfort you, when you see their way and their doings; then you will know that i have not done all that i have done in it without cause, says my mister yeahoh-vowelconsonant.
15
yeahoh-vowelconsonant's word came to me, saying,
son of man, what is the vine tree more than any tree, the vine branch which is amongst the trees of the forest?
will wood be taken of it to make anything? will men take a pin of it to hang any vessel on it?
behold, it is cast into the fire for fuel; the fire has devoured both its ends, and the middle of it is burnt. is it profitable for any work?
behold, when it was whole, it was suitable for no work. how much less, when the fire has devoured it, and it has been burnt, will it yet be suitable for any work?
therefore my mister yeahoh-vowelconsonant says: as the vine wood amongst the trees of the forest, which i have given to the fire for fuel, so i will give the inhabitants of yerushalem.
i will set my face against them. they will go out from the fire, but the fire will still devour them. then you will know that i am yeahoh-vowelconsonant, when i set my face against them.
i will make the land desolate, because they have up-aboved up-above, says my mister yeahoh-vowelconsonant.
16
again yeahoh-vowelconsonant's word came to me, saying,
son of man, let yerushalem know her abominations;
and say, ‘my mister yeahoh-vowelconsonant says to yerushalem: your origin and your birth is of the land of the kanaani. an amori was your father, and your mother was a xhiti.
as for your birth, in the day you were born your navel was not cut. you weren't washed in water to cleanse you. you weren't salted at all, nor wrapped in blankets at all.
no eye pitied you, to do any of these things to you, to have compassion on you; but you were cast out in the open field, because you were abhorred in the day that you were born.
‘when i passed by you, and saw you wallowing in your blood, i said to you, ‘though you are in your blood, live.' yes, i said to you, ‘though you are in your blood, live.'
i let you become many as that which grows in the field, and you increased and grew great, and you attained to excellent beauty. your breasts were formed, and your hair grew; yet you were naked and bare.
‘now when i passed by you, and looked at you, behold, your time was the time of love; and i spread my garment over you and covered your nakedness. yes, i pledged myself to you and came into a covenant with you, says my mister yeahoh-vowelconsonant, and you became mine.
‘then i washed you with water. yes, i thoroughly washed away your blood from you, and i anointed you with oil.
i clothed you also with embroidered work and put leather sandals on you. i dressed you with fine linen and covered you with silk.
i decked you with ornaments, put bracelets on your hands, and put a chain on your neck.
i put a ring on your nose, earrings in your ears, and a beautiful crown on your head.
thus you were decked with gold and silver. your clothing was of fine linen, silk, and embroidered work. you ate fine flour, honey, and oil. you were exceedingly beautiful, and you prospered to royal estate.
your renown went out amongst the nations for your beauty; for it was perfect, through my majesty which i had put on you, says my mister yeahoh-vowelconsonant.
‘but you trusted in your beauty, and were promiscuous because of your renown, and poured out your promiscuity on everyone who passed by. it was his.
you took some of your garments, and made for yourselves high places decked with various colours, and were promiscuous with them. this shouldn't happen, neither shall it be.
you also took your beautiful jewels of my gold and of my silver, which i had given you, and made for yourself images of men, and were promiscuous with them.
you took your embroidered garments, covered them, and set my oil and my incense before them.
my bread also which i gave you, fine flour, oil, and honey, with which i fed you, you even set it before them for a pleasant aroma; and so it was, says my mister yeahoh-vowelconsonant.
‘moreover you have taken your sons and your daughters, whom you have borne to me, and you have slaughtered these to them to be devoured. was your promiscuity a small matter,
that you have slain my children and delivered them up, in causing them to pass through the fire to them?
in all your abominations and your promiscuity you have not remembered the days of your youth, when you were naked and bare, and were wallowing in your blood.
‘it has happened after all your fracture—woe, woe to you. says my mister yeahoh-vowelconsonant—
that you have built for yourselves a vaulted place, and have made yourselves a lofty place in every street.
you have built your lofty place at the head of every way, and have made your beauty an abomination, and have opened your legs to everyone who passed by, and let your promiscuity become much.
you were also promiscuous with the egyptians, your neighbours, great of flesh; and have let your promiscuity become much, to let me be angry.
see therefore, i have stretched out my hand over you, and have diminished your portion, and delivered you to the will of those who hate you, the daughters of the philistines, who are ashamed of your lewd way.
you were also promiscuous with the children of assyria, because you were insatiable; yes, you were promiscuous with them, and yet you weren't satisfied.
you have let your promiscuity be much towards the land of merchants, to chaldea; and yet you weren't satisfied with this.
‘how weak is your heart, says my mister yeahoh-vowelconsonant, since you do all these things, the work of an promiscuous woman;
in that you build your vaulted place at the head of every way, and make your lofty place in every street, and have not been as a promiscuous woman, in that you scorn gifts.
‘adulterous wife, instead of her man you take strangers.
to every promiscuous woman they give gifts; but you give your gifts to all your lovers, and bribe them, that they may come to you on every side for your promiscuity.
you are reverse from other women in your promiscuity, in that no one follows you to be promiscuous; and whereas you give hire, and no hire is given to you, therefore you are reverse.'
therefore, promiscuous woman, hear yeahoh-vowelconsonant's word:
‘my mister yeahoh-vowelconsonant says, because your filthiness was poured out, and your nakedness uncovered through your promiscuity with your lovers; and because of all the idols of your abominations, and for the blood of your children, that you gave to them;
therefore see, i will gather all your lovers, with whom you have taken pleasure, and all those whom you have loved, with all those whom you have hated. i will even gather them against you on every side, and will uncover your nakedness to them, that they may see all your nakedness.
i will judge you as women who break wedlock and shed blood are judged; and i will bring on you the blood of wrath and jealousy.
i will also give you into their hand, and they will throw down your vaulted place, and break down your lofty places. they will strip you of your clothes and take your beautiful jewels. they will leave you naked and bare.
they will also bring up a company against you, and they will stone you with stones, and thrust you through with their swords.
they will burn your houses with fire, and execute judgements on you in the sight of many women. i will let you settle from being promiscuous, and you will also give no hire any more.
so i will let my wrath towards you rest, and my jealousy will depart from you. i will be quiet, and will not be angry any more.
‘because you have not remembered the days of your youth, but have raged against me in all these things; therefore, behold, i also will bring your way on your head, says my mister yeahoh-vowelconsonant: and you shall not commit this lewdness with all your abominations.
‘behold, everyone who uses proverbs will use this proverb against you, saying, ‘as is the mother, so is her daughter.'
you are the daughter of your mother, who loathes her husband and her children; and you are the sister of your sisters, who loathed their husbands and their children. your mother was a xhiti, and your father an amori.
your elder sister is shomron, who settles at your left hand, she and her daughters; and your younger sister, who settles at your right hand, is sodom with her daughters.
yet you have not walked in their ways, nor done their abominations; but soon you were more corrupt than they in all your ways.
as i live, says my mister yeahoh-vowelconsonant, sodom your sister has not done, she nor her daughters, as you have done, you and your daughters.
‘behold, this was the distortion of your sister sodom: pride, fullness of bread, and prosperous ease was in her and in her daughters. she also didn't strengthen the hand of the poor and needy.
they were arrogant and committed abomination before me. therefore i took them away when i saw it.
shomron hasn't committed half of your misses; but you have multiplied your abominations more than they, and have justified your sisters by all your abominations which you have done.
you also bear your own shame yourself, in that you have given judgement for your sisters; through your misses that you have committed more abominable than they, they are more right than you. yes, be also confounded, and bear your shame, in that you have justified your sisters.
‘i will return their captivity, the captivity of sodom and her daughters, and the captivity of shomron and her daughters, and the captivity of your captives amongst them;
that you may bear your own shame, and may be ashamed because of all that you have done, in that you are a comfort to them.
your sisters, sodom and her daughters, will return to their former estate; and shomron and her daughters will return to their former estate; and you and your daughters will return to your former estate.
for your sister sodom was not mentioned by your mouth in the day of your pride,
before your fracture was uncovered, as at the time of the reproach of the daughters of syria, and of all who are around her, the daughters of the philistines, who despise you all around.
you have borne your lewdness and your abominations, says yeahoh-vowelconsonant.
‘for my mister yeahoh-vowelconsonant says: i will also deal with you as you have done, who have despised the oath in breaking the covenant.
nevertheless i will remember my covenant with you in the days of your youth, and i will establish a world covenant with you.
then you will remember your ways and be ashamed when you receive your sisters, your elder sisters and your younger; and i will give them to you for daughters, but not by your covenant.
i will establish my covenant with you. then you will know that i am yeahoh-vowelconsonant;
that you may remember, and be confounded, and never open your mouth any more because of your shame, when i have forgiven you all that you have done, says my mister yeahoh-vowelconsonant.'
17
yeahoh-vowelconsonant's word came to me, saying,
son of man, tell a riddle, and speak a parable to the house of yisreal;
and say, ‘my mister yeahoh-vowelconsonant says: a great eagle with great wings and long feathers, full of feathers which had various colours, came to lebanon and took the top of the cedar.
he cropped off the topmost of its young twigs, and carried it to a land of traffic. he planted it in a city of merchants.
‘he also took some of the seed of the land and planted it in fruitful soil. he placed it beside many waters. he set it as a willow tree.
it grew and became a spreading vine of low stature, whose branches turned towards him, and its roots were under him. so she became a vine, produced branches, and shot out sprigs.
‘there was also another great eagle with great wings and many feathers. behold, this vine bent her roots towards him, and shot out its branches towards him, from the ground where she was planted to water her.
she was planted in a good soil by many waters, to produce branches and to bear fruit, to be a good vine.'
say, ‘my mister yeahoh-vowelconsonant says: will she prosper? won't he pull up her roots and cut off her fruit, that she may wither, that all her fresh springing leaves may wither? she can't be raised from her roots by a strong arm or many people.
yes, behold, being planted, will she prosper? won't she utterly wither when the east wind touches her? she will wither in the ground where she grew.'
moreover yeahoh-vowelconsonant's word came to me, saying,
say now to the rebellious house, ‘don't you know what these things mean?' tell them, ‘behold, the king of babylon came to yerushalem, and took her king, and her princes, and brought them to him to babylon.
he took one of the royal seed, and made a covenant with him. he also brought him under an oath, and took away the mighty of the land,
that the kingdom might be brought low, that she might not lift herself up, but that by keeping his covenant she might stand.
but he rebelled against him in sending his ambassadors into egypt, that they might give him horses and many people. will he prosper? will he who does such things escape? will he break the covenant, and still escape?
‘as i live,' says my mister yeahoh-vowelconsonant, ‘surely in the place where the king dwells who made him king, whose oath he despised, and whose covenant he broke, even with him in the middle of babylon he will die.
fuhrero with his great army and many community won't help him in the war, when they cast up mounds and build forts to cut off many persons.
for he has despised the oath by breaking the covenant; and behold, he had given his hand, and yet has done all these things. he won't escape.
therefore my mister yeahoh-vowelconsonant says: ‘as i live, i will surely bring on his own head my oath that he has despised and my covenant that he has broken.
i will spread my net on him, and he will be taken in my snare. i will let him come to babylon, and will enter into judgement with him there for his above that he has aboved in me.
all his fugitives in all his bands will fall by the sword, and those who remain will be scattered towards every wind. then you will know that i, yeahoh-vowelconsonant, have spoken.'
my mister yeahoh-vowelconsonant says: ‘i will also take some of the lofty top of the cedar, and will plant it. i will crop off from the topmost of its young twigs a tender one, and i will plant it on a high and lofty mountain.
i will plant it in the mountain of the height of yisreal; and it will produce boughs, and bear fruit, and be a good cedar. birds of every kind will dwell in the shade of its branches.
all the trees of the field will know that i, yeahoh-vowelconsonant, have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree flourish. ‘i, yeahoh-vowelconsonant, have spoken and have done.'
18
yeahoh-vowelconsonant's word came to me again, saying,
what do you mean, that you use this proverb concerning the land of yisreal, saying, ‘the fathers have eaten sour grapes, and the children's teeth are set on edge'?
as i live, says my mister yeahoh-vowelconsonant, you shall not use this proverb any more in yisreal.
behold, all selves are mine; as the self of the father, so also the self of the son is mine. the self who misses, he shall die.
but if a man is just, and does that which is lawful and right,
and has not eaten on the mountains, hasn't lifted up his eyes to the idols of the house of yisreal, hasn't defiled his neighbour's wife, hasn't come near a woman in her impurity,
and has not wronged any, but has restored to the debtor his pledge, has taken nothing by robbery, has given his bread to the hungry, and has covered the naked with a garment;
he who hasn't lent to them with interest, hasn't taken any increase from them, who has withdrawn his hand from distortion, has executed true justice between man and man,
has walked in my statutes, and has kept my ordinances, to deal truly; he is just, he shall surely live, says my mister yeahoh-vowelconsonant.
if he fathers a son who is a robber who sheds blood, and who does any one of these things,
or who does not do any of those things but has eaten at the mountain shrines and defiled his neighbour's wife,
has wronged the poor and needy, has taken by robbery, has not restored the pledge, and has lifted up his eyes to the idols, has committed abomination,
has lent with interest, and has taken increase from the poor, shall he then live? he shall not live. he has done all these abominations. he shall surely die. his blood will be on him.
now, behold, if he fathers a son who sees all his father's misses which he has done, and respects, and doesn't do likewise,
who hasn't eaten on the mountains, hasn't lifted up his eyes to the idols of the house of yisreal, hasn't defiled his neighbour's wife,
hasn't wronged any, hasn't taken anything to pledge, hasn't taken by robbery, but has given his bread to the hungry, and has covered the naked with a garment;
who has withdrawn his hand from the poor, who hasn't received interest or increase, has executed my ordinances, has walked in my statutes; he shall not die for the distortion of his father. he shall surely live.
as for his father, because he cruelly oppressed, robbed his brother, and did that which is not good amongst his people, behold, he will die in his distortion.
yet you say, ‘why doesn't the son bear the distortion of the father?' when the son has done that which is lawful and right, and has kept all my statutes, and has done them, he will surely live.
the self who misses, he shall die. the son shall not bear the distortion of the father, neither shall the father bear the distortion of the son. the being right of the right shall be on him, and the big-shotness of the big-shot shall be on him.
but if the big-shot turns from all his misses that he has committed, and keeps all my statutes, and does that which is lawful and right, he shall surely live. he shall not die.
none of his missteps that he has done will be remembered against him. in his being right that he has done, he shall live.
have i any pleasure in the death of the big-shot? says my mister yeahoh-vowelconsonant, and not rather that he should return from his way, and live?
but when the right turns away from his being right, and commits distortion, and does according to all the abominations that the big-shot man does, should he live? none of his right deeds that he has done will be remembered. in his above that he has aboved, and in his miss that he has missed, in them he shall die.
yet you say, ‘the way of my mister is not equal.' hear now, house of yisreal: is my way not equal? aren't your ways unequal?
when the right man turns away from his being right, and commits distortion, and dies in it, then he dies in his distortion that he has done.
again, when the big-shot man turns away from his big-shotness that he has done, and does that which is lawful and right, he will save his self alive.
because he considers, and turns away from all his missteps that he has done, he shall surely live. he shall not die.
yet the house of yisreal says, ‘the way of my mister is not fair.' house of yisreal, aren't my ways fair? aren't your ways unfair?
therefore i will judge you, house of yisreal, everyone according to his ways, says my mister yeahoh-vowelconsonant. return, and turn yourselves from all your missteps, so distortion will not be your ruin.
cast away from you all your missteps in which you have misstepped; and make yourself a new heart and a new breathwind. for why will you die, house of yisreal?
for i have no pleasure in the death of him who dies, says my mister yeahoh-vowelconsonant. therefore turn yourselves, and live.
19
moreover, take up a lamentation for the princes of yisreal,
and say, ‘what was your mother? a lioness. she couched amongst lions, in the middle of the young lions she nourished her cubs.
she brought up one of her cubs. he became a young lion. he learnt to catch the prey. he devoured men.
the nations also heard of him. he was taken in their pit; and they brought him with hooks to the land of egypt.
‘now when she saw that she had waited, and her hope was lost, then she took another of her cubs, and made him a young lion.
he went up and down amongst the lions. he became a young lion. he learnt to catch the prey. he devoured men.
he knew their palaces, and laid waste their cities. the land was desolate with its fullness, because of the noise of his roaring.
then the nations attacked him on every side from the provinces. they spread their net over him. he was taken in their pit.
they put him in a cage with hooks, and brought him to the king of babylon. they brought him into strongholds, so that his voice should no more be heard on the mountains of yisreal.
‘your mother was like a vine in your blood, planted by the waters. she was fruitful and full of branches from many waters.
she had strong branches for the sceptres of those who ruled. their stature was exalted amongst the thick boughs. they were seen in their height with the multitude of their branches.
but she was plucked up in fury. she was cast down to the ground, and the east wind dried up her fruit. her strong branches were broken off and withered. the fire consumed them.
now she is planted in the desert, in a dry and thirsty land.
fire has gone out of her branches. she has devoured her fruit, so that there is in her no strong branch to be a sceptre to rule.' this is a lamentation, and shall be for a lamentation.
20
in the seventh year, in the fifth month, the tenth day of the month, some of the elders of yisreal came to enquire of yeahoh-vowelconsonant, and sat before me.
yeahoh-vowelconsonant's word came to me, saying,
son of man, speak to the elders of yisreal, and tell them, ‘my mister yeahoh-vowelconsonant says: is it to enquire of me that you have come? as i live, says my mister yeahoh-vowelconsonant, i will not be enquired of by you.'
will you judge them, son of man? will you judge them? let them know the abominations of their fathers.
tell them, ‘my mister yeahoh-vowelconsonant says: in the day when i chose yisreal, and swore to the seed of the house of yaqob, and made myself known to them in the land of egypt, when i swore to them, saying, ‘i am yeahoh-vowelconsonant your theory;'
in that day i swore to them to bring them out of the land of egypt into a land that i had searched out for them, oozing with milk and honey, which is the heavyweight of all lands.
i said to them, ‘each of you throw away the abominations of his eyes. don't defile yourselves with the idols of egypt. i am yeahoh-vowelconsonant your theory.'
‘but they rebelled against me and wouldn't listen to me. they didn't all throw away the abominations of their eyes. they also didn't forsake the idols of egypt. then i said i would pour out my wrath on them, to accomplish my anger against them in the middle of the land of egypt.
but i worked for my name's sake, that it should not be voided in the sight of the nations amongst which they were, in whose sight i made myself known to them in bringing them out of the land of egypt.
so i let them go out of the land of egypt and brought them into the desert.
i gave them my statutes and showed them my ordinances, which if a man does, he will live in them.
moreover also i gave them my shabbats, to be a sign between me and them, that they might know that i am yeahoh-vowelconsonant who dedicates them.
‘but the house of yisreal rebelled against me in the desert. they didn't walk in my statutes and they rejected my ordinances, which if a man keeps, he shall live in them. they greatly voided my shabbats. then i said i would pour out my wrath on them in the desert, to consume them.
but i worked for my name's sake, that it should not be voided in the sight of the nations, in whose sight i brought them out.
moreover also i swore to them in the desert that i would not bring them into the land which i had given them, oozing with milk and honey, which is the heavyweight of all lands,
because they rejected my ordinances, and didn't walk in my statutes, and voided my shabbats; for their heart went after their idols.
nevertheless my eye spared them, and i didn't destroy them. i didn't make a full end of them in the desert.
i said to their children in the desert, ‘don't walk in the statutes of your fathers. don't observe their ordinances or defile yourselves with their idols.
i am yeahoh-vowelconsonant your theory. walk in my statutes, keep my ordinances, and do them.
make my shabbats dedicated. they shall be a sign between me and you, that you may know that i am yeahoh-vowelconsonant your theory.'
‘but the children rebelled against me. they didn't walk in my statutes, and didn't keep my ordinances to do them, which if a man does, he shall live in them. they voided my shabbats. then i said i would pour out my wrath on them, to accomplish my anger against them in the desert.
nevertheless i let my hand return and worked for my name's sake, that it should not be voided in the sight of the nations, in whose sight i brought them out.
moreover i swore to them in the desert, that i would scatter them amongst the nations and disperse them through the countries,
because they had not done my ordinances, but had rejected my statutes, and had voided my shabbats, and their eyes were after their fathers' idols.
moreover also i gave them statutes that were not good, and ordinances in which they couldn't live.
i polluted them in their own gifts, in that they let all that opens the womb pass through the fire, that i might make them desolate, to the end that they might know that i am yeahoh-vowelconsonant.'
therefore, son of man, speak to the house of yisreal, and tell them, ‘my mister yeahoh-vowelconsonant says: moreover, in this your fathers have blasphemed me, in that they have aboved an above in me.
for when i had brought them into the land which i swore to give to them, then they saw every high hill and every thick tree, and they slaughtered there their slaughters, and there they gave the provocation of their near-in. there they also made their pleasant aroma, and there they poured out their pourers.
then i said to them, ‘what does the high place where you go mean?' so her name is called bamah to this day.'
therefore tell the house of yisreal, ‘my mister yeahoh-vowelconsonant says: do you pollute yourselves in the way of your fathers? are you promiscuous after their abominations?
when you carry your gifts, when you make your sons pass through the fire, do you pollute yourselves with all your idols to this day? should i be enquired of by you, house of yisreal? as i live, says my mister yeahoh-vowelconsonant, i will not be enquired of by you.
‘that which comes into your mind will not be at all, in that you say, ‘we will be as the nations, as the families of the countries, to serve wood and stone.'
as i live, says my mister yeahoh-vowelconsonant, surely with a strong hand, with an outstretched arm, and with wrath poured out, i will be king over you.
i will bring you out from the peoples, and will gather you out of the countries in which you are scattered with a strong hand, with an outstretched arm, and with wrath poured out.
i will bring you into the desert of the peoples, and there i will enter into judgement with you face to face.
just as i entered into judgement with your fathers in the desert of the land of egypt, so i will enter into judgement with you, says my mister yeahoh-vowelconsonant.
i will let you pass under the rod, and i will bring you into the bond of the covenant.
i will purge out from amongst you the rebels and those who disobey me. i will bring them out of the land where they live, but they shall not come to the earth of yisreal. then you will know that i am yeahoh-vowelconsonant.
‘as for you, house of yisreal, my mister yeahoh-vowelconsonant says: go, everyone work for his idols, and hereafter also, if you will not listen to me; but you shall no more void my dedicated name with your gifts and with your idols.
for in my dedicated mountain, in the mountain of the height of yisreal, says my mister yeahoh-vowelconsonant, there all the house of yisreal, all of them, shall work for me in the land. there i will accept them, and there i will require your highers and the first fruits of your carryings, with all your dedicated things.
i will accept you as a pleasant aroma when i bring you out from the peoples and gather you out of the countries in which you have been scattered. i will be dedicated in you in the sight of the nations.
you will know that i am yeahoh-vowelconsonant when i bring you into the land of yisreal, into the country which i swore to give to your fathers.
there you will remember your ways, and all your deeds in which you have polluted yourselves. then you will loathe yourselves in your own sight for all your fractures that you have committed.
you will know that i am yeahoh-vowelconsonant, when i have dealt with you for my name's sake, not according to your fracture ways, nor according to your corrupt doings, you house of yisreal, says my mister yeahoh-vowelconsonant.'
yeahoh-vowelconsonant's word came to me, saying,
son of man, set your face towards the south, and let drop towards the south, and come-bring against the forest of the field in the south.
tell the forest of the south, ‘hear yeahoh-vowelconsonant's word: my mister yeahoh-vowelconsonant says, behold, i will kindle a fire in you, and she will devour every green tree in you, and every dry tree. the burning flame will not be quenched, and all faces from the south to the north will be burnt by her.
all flesh will see that i, yeahoh-vowelconsonant, have kindled her. she will not be quenched.'
then i said, ah mister yeahoh-vowelconsonant. they say of me, ‘isn't he a speaker of parables?'
21
yeahoh-vowelconsonant's word came to me, saying,
son of man, set your face towards yerushalem, and let drop towards the dedicateds, and come-bring against the land of yisreal.
tell the land of yisreal, ‘yeahoh-vowelconsonant says: behold, i am against you, and will draw my sword out of her sheath, and will cut off from you the right and the big-shot.
seeing then that i will cut off from you the right and the big-shot, therefore my sword will go out of her sheath against all flesh from the south to the north.
all flesh will know that i, yeahoh-vowelconsonant, have drawn my sword out of her sheath. she will not return any more.'
therefore sigh, you son of man. you shall sigh before their eyes with a broken heart and with bitterness.
it shall be, when they ask you, ‘why do you sigh?' that you shall say, ‘because of the news, for she comes. every heart will melt, all hands will be feeble, every breathwind will faint, and all knees will be weak as water. behold, she comes, and she shall be done, says my mister yeahoh-vowelconsonant.'
yeahoh-vowelconsonant's word came to me, saying,
son of man, come-bring, and say, ‘yeahoh-vowelconsonant says: a sword. a sword. she is sharpened, and also polished.
she is sharpened that she may make a slaughter. she is polished that she may be as lightning. should we then make mirth? the rod of my son condemns every tree.
she is given to be polished, that she may be handled. the sword is sharpened. yes, she is polished to give her into the hand of the killer.'
cry and wail, son of man; for she is on my people. she is on all the princes of yisreal. they are delivered over to the sword with my people. therefore beat your thigh.
for there is a trial. what if even the rod that condemns will be no more? says my mister yeahoh-vowelconsonant.
you therefore, son of man, come-bring, and strike your hands together. let the sword be doubled the third time, the sword of the fatally wounded. she is the sword of the great one who is fatally wounded, that enters into their rooms.
i have set the threatening sword against all their gates, that their heart may melt, and their stumblings be multiplied. ah. she is made as lightning. she is pointed for slaughter.
gather yourselves together. go to the right. set yourselves in array. go to the left, wherever your face is set.
i will also strike my hands together, and i will let my wrath rest. i, yeahoh-vowelconsonant, have spoken.
yeahoh-vowelconsonant's word came to me again, saying,
also, you son of man, appoint two ways, that the sword of the king of babylon may come. they both will come out of one land, and mark out a place. mark it out at the head of the way to the city.
you shall appoint a way for the sword to come to rabah of the children of amon, and to yeahudah in yerushalem the fortified.
for the king of babylon stood at the parting of the way, at the head of the two ways, to use divination. he shook the arrows back and forth. he consulted the teraphim. he looked in the liver.
in his right hand was the lot for yerushalem, to set battering rams, to open the mouth in the slaughter, to lift up the voice with shouting, to set battering rams against the gates, to cast up mounds, and to build forts.
it will be to them as a false divination in their sight, who have sworn oaths to them; but he brings distortion to memory, that they may be taken.
therefore my mister yeahoh-vowelconsonant says: ‘because you have let your distortion be remembered, in that your missteps are uncovered, so that in all your doings your misses appear; because you have come to memory, you will be taken with the hand.
‘you, deadly wounded big-shot one, the prince of yisreal, whose day has come, in the time of the distortion of the end,
my mister yeahoh-vowelconsonant says: remove the turban, and take off the crown. this will not be as it was. exalt that which is low, and humble that which is high.
i will overturn, overturn, overturn her. this also will be no more, until he comes whose right it is; and i will give it.'
you, son of man, come-bring and say, ‘my mister yeahoh-vowelconsonant says this concerning the children of amon, and concerning their reproach: a sword. a sword is drawn. she is polished for the slaughter, to let her devour, that she may be as lightning;
while they see for you false visions, while they divine lies to you, to lay you on the necks of the big-shots who are deadly wounded, whose day has come in the time of the distortion of the end.
let her return into her sheath. in the place where you were created, in the land of your birth, i will judge you.
i will pour out my indignation on you. i will blow on you with the fire of my wrath. i will deliver you into the hand of brutish men, skilful to destroy.
you will be for fuel to the fire. your blood will be in the middle of the land. you will be remembered no more; for i, yeahoh-vowelconsonant, have spoken.'
22
moreover yeahoh-vowelconsonant's word came to me, saying,
you, son of man, will you judge? will you judge the bloody city? then let her know all her abominations.
you shall say, ‘my mister yeahoh-vowelconsonant says: a city that sheds blood within herself, that her time may come, and that makes idols against herself to defile her.
you have become guilty in your blood that you have shed, and are defiled in your idols which you have made. you have let your days draw near, and have come to the end of your years. therefore i have made you a reproach to the nations, and a mocking to all the countries.
those who are near and those who are far from you will mock you, you infamous one, full of tumult.
‘behold, the princes of yisreal, everyone according to his arm, have been in you to shed blood.
in you have they treated father and mother with contempt. amongst you they have oppressed the foreigner. in you they have wronged the fatherless and the widow.
you have despised my dedicated things, and have voided my shabbats.
slanderous men have been in you to shed blood. in you they have eaten on the mountains. they have committed lewdness amongst you.
in you have they uncovered their fathers' nakedness. in you have they humbled her who was unclean in her impurity.
one has committed abomination with his neighbour's wife, and another has lewdly defiled his daughter-in-law. another in you has humbled his sister, his father's daughter.
in you have they taken bribes to shed blood. you have taken interest and increase, and you have greedily gained of your neighbours by oppression, and have forgotten me, says my mister yeahoh-vowelconsonant.
‘behold, therefore i have struck my hand at your dishonest gain which you have made, and at the blood which has been shed within you.
can your heart endure, or can your hands be strong, in the days that i will deal with you? i, yeahoh-vowelconsonant, have spoken, and will do.
i will scatter you amongst the nations, and disperse you through the countries. i will purge your filthiness out of you.
you will be voided in yourself in the sight of the nations. then you will know that i am yeahoh-vowelconsonant.'
yeahoh-vowelconsonant's word came to me, saying,
son of man, the house of yisreal has become dross to me. all of them are bronze, tin, iron, and lead in the middle of the furnace. they are the dross of silver.
therefore my mister yeahoh-vowelconsonant says: ‘because you have all become dross, therefore, behold, i will gather you into the middle of yerushalem.
as they gather silver, bronze, iron, lead, and tin into the middle of the furnace, to blow the fire on it, to melt it, so i will gather you in my anger and in my wrath, and i will lay you there and melt you.
yes, i will gather you, and blow on you with the fire of my wrath, and you will be melted in the middle of her.
as silver is melted in the middle of the furnace, so you will be melted in the middle of her; and you will know that i, yeahoh-vowelconsonant, have poured out my wrath on you.'
yeahoh-vowelconsonant's word came to me, saying,
son of man, tell her, ‘you are a land that is not cleansed nor rained on in the day of indignation.'
there is a conspiracy of her bringers within her, like a roaring lion ravening the prey. they have devoured selves. they take treasure and precious things. they have made many widows within her.
her kohens have done violence to my torah and have voided my dedicated things. they have made no distinction between the dedicated and the common, neither have they let men discern between the unclean and the clean, and have hidden their eyes from my shabbats. so i am voided amongst them.
her princes within her are like wolves ravening the prey, to shed blood and to make selves get lost, that they may get dishonest gain.
her bringers have plastered for them with whitewash, seeing false visions, and divining lies to them, saying, ‘my mister yeahoh-vowelconsonant says,' when yeahoh-vowelconsonant has not spoken.
the people of the land have used oppression and exercised robbery. yes, they have troubled the poor and needy, and have oppressed the foreigner wrongfully.
i sought for a man amongst them who would build up the wall and stand in the breach before me for the land, that i would not destroy her; but i found no one.
therefore i have poured out my indignation on them. i have consumed them with the fire of my wrath. i have brought their own way on their heads, says my mister yeahoh-vowelconsonant.
23
yeahoh-vowelconsonant's word came again to me, saying,
son of man, there were two women, the daughters of one mother.
they were promiscuous in egypt. they were promiscuous in their youth. their breasts were fondled there, and their youthful nipples were caressed there.
their names were oholah the elder, and oholibah her sister. they became mine, and they bore sons and daughters. as for their names, shomron is oholah, and yerushalem oholibah.
oholah was promiscuous when she was mine. she doted on her lovers, on the assyrians her neighbours,
who were clothed with blue—governors and rulers, all of them desirable young men, horsemen riding on horses.
she gave her promiscuity on them, all of them the choicest men of assyria. she defiled herself with the idols of whoever she lusted after.
she hasn't left her promiscuity since leaving egypt; for in her youth they lay with her. they caressed her youthful nipples and they poured out their promiscuity on her.
therefore i delivered her into the hand of her lovers, into the hand of the assyrians on whom she doted.
these uncovered her nakedness. they took her sons and her daughters, and they killed her with the sword. she became a byword amongst women; for they executed judgements on her.
her sister oholibah saw this, yet she was more corrupt in her lusting than she, and in her promiscuity which was more depraved than the promiscuity of her sister.
she lusted after the assyrians, governors and rulers—her neighbours, clothed most gorgeously, horsemen riding on horses, all of them desirable young men.
i saw that she was defiled. they both went the same way.
she added to her promiscuity; for she saw men portrayed on the wall, the images of the khaldeans portrayed with red,
dressed with belts on their waists, with flowing turbans on their heads, all of them looking like princes, after the likeness of the babylonians in chaldea, the land of their birth.
as soon as she saw them, she lusted after them and sent messengers to them into chaldea.
the babylonians came to her into the bed of love, and they defiled her with their promiscuity. she was polluted with them, and her self was alienated from them.
so she uncovered her promiscuity and uncovered her nakedness. then my self was alienated from her, just like my self was alienated from her sister.
yet she let her promiscuity become much, remembering the days of her youth, in which she was promiscuous in the land of egypt.
she lusted after their lovers, whose flesh is as the flesh of donkeys, and whose issue is like the issue of horses.
thus you called to memory the lewdness of your youth, in the caressing of your nipples by the egyptians because of your youthful breasts.
therefore, oholibah, my mister yeahoh-vowelconsonant says: ‘behold, i will raise up your lovers against you, from whom your self is alienated, and i will bring them against you on every side:
the babylonians and all the khaldeans, peqod, shoa, koa, and all the assyrians with them; all of them desirable young men, governors and rulers, princes and men of renown, all of them riding on horses.
they will come against you with weapons, chariots, and wagons, and with a company of peoples. they will set themselves against you with buckler, shield, and helmet all around. i will commit the judgement to them, and they will judge you according to their judgements.
i will set my jealousy against you, and they will deal with you in fury. they will take away your nose and your ears. your remnant will fall by the sword. they will take your sons and your daughters; and the rest of you will be devoured by the fire.
they will also strip you of your clothes and take away your beautiful jewels.
thus i will let your lewdness settle from you, and remove your promiscuity from the land of egypt, so that you will not lift up your eyes to them, nor remember egypt any more.'
for my mister yeahoh-vowelconsonant says: ‘behold, i will deliver you into the hand of them whom you hate, into the hand of them from whom your self is alienated.
they will deal with you in hatred, and will take away all your labour, and will leave you naked and bare. the nakedness of your promiscuity will be uncovered, both your lewdness and your promiscuity.
these things will be done to you because you were promiscuous with the nations, and because you are polluted with their idols.
you have walked in the way of your sister; therefore i will give her cup into your hand.'
my mister yeahoh-vowelconsonant says: ‘you will drink of your sister's cup, which is deep and large. you will be ridiculed and held in derision. it contains much.
you will be filled with drunkenness and sorrow, with the cup of astonishment and desolation, with the cup of your sister shomron.
you will even drink her and drain out. you will gnaw the broken pieces of her, and will tear your breasts; for i have spoken,' says my mister yeahoh-vowelconsonant.
therefore my mister yeahoh-vowelconsonant says: ‘because you have forgotten me and cast me behind your back, therefore you also bear your lewdness and your promiscuity.'
yeahoh-vowelconsonant said moreover to me: son of man, will you judge oholah and oholibah? then declare to them their abominations.
for they have committed adultery, and blood is in their hands. they have committed adultery with their idols. they have also let their sons, whom they bore to me, pass through the fire to them to be devoured.
moreover this they have done to me: they have defiled my dedicated in the same day, and have voided my shabbats.
for when they had slain their children to their idols, then they came the same day into my dedicated to void it; and behold, they have done this in the middle of my house.
furthermore you sisters have sent for men who come from far away, to whom a messenger was sent, and behold, they came; for whom you washed yourself, painted your eyes, decorated yourself with ornaments,
and sat on a stately bed, with a table prepared before her, whereupon you set my incense and my oil.
the voice of a multitude being at ease was with her. with men of the common sort were brought drunkards from the desert; and they put bracelets on their hands, and beautiful crowns on their heads.
then i said of her who was old in adulteries, ‘now they will be promiscuous with her, and she with them.'
they came to her, as they come to a promiscuous woman. so they came to oholah and to oholibah, the lewd women.
right men will judge them with the judgement of adulteresses and with the judgement of women who shed blood, because they are adulteresses, and blood is in their hands.
for my mister yeahoh-vowelconsonant says: ‘i will bring up a mob against them, and will give them to be tossed back and forth and robbed.
the company will stone them with stones and dispatch them with their swords. they will kill their sons and their daughters, and burn up their houses with fire.
‘thus i will let lewdness settle out of the land, that all women may be taught not to be lewd like you.
they will recompense your lewdness on you, and you will bear the misses of your idols. then you will know that i am my mister yeahoh-vowelconsonant.'
24
again, in the ninth year, in the tenth month, in the tenth day of the month, yeahoh-vowelconsonant's word came to me, saying,
son of man, write the name of the day, this same day. the king of babylon drew close to yerushalem this same day.
utter a parable to the rebellious house, and tell them, ‘my mister yeahoh-vowelconsonant says, put the cauldron on the fire. put it on, and also pour water into it.
gather her pieces into her, even every good piece: the thigh and the shoulder. fill with the choice bones.
take the choice of the flock, and also a pile of wood for the bones under the cauldron. make her boil well. yes, let her bones be boiled within her.
‘therefore my mister yeahoh-vowelconsonant says: woe to the bloody city, to the cauldron whose rust is in her, and whose rust hasn't gone out of her. take out of her piece after piece without casting lots for her.
‘for the blood she shed is in the middle of her. she set it on the bare rock. she didn't pour it on the ground, to cover it with dust.
that it may let wrath come up to take vengeance, i have set her blood on the bare rock, that it should not be covered.
‘therefore my mister yeahoh-vowelconsonant says: woe to the bloody city. i also will make the pile great.
heap on the wood. make the fire hot. boil the meat well. make the broth thick, and let the bones be burnt.
then set her empty on her coals, that she may be hot, and her bronze may burn, and that her uncleanness may be molten in her middle, that her rust may be consumed.
she is weary with toil; yet her great rust, rust by fire, doesn't leave her.
‘in your filthiness is lewdness. because i have cleansed you and you weren't cleansed, you won't be cleansed from your filthiness any more, until i have let my wrath towards you rest.
‘i, yeahoh-vowelconsonant, have spoken. she will come, and i will do. i won't go back. i won't spare. i won't repent. according to your ways and according to your doings, they will judge you, says my mister yeahoh-vowelconsonant.'
also yeahoh-vowelconsonant's word was to me, saying,
son of man, behold, i will take away from you the desire of your eyes with one stroke; yet you shall neither mourn nor weep, neither shall your tears run down.
sigh, but not aloud. make no mourning for the dead. bind your headdress on you, and put your sandals on your feet. don't cover your lips, and don't eat mourner's bread.
so i spoke to the people in the morning, and at evening my wife died. so i did in the morning as i was mitzva'ed.
the people asked me, won't you tell us what these things mean to us, that you act like this?
then i said to them, yeahoh-vowelconsonant's word came to me, saying,
‘speak to the house of yisreal, my mister yeahoh-vowelconsonant says: ‘behold, i will void my dedicated, the pride of your strength, the desire of your eyes, and that which your self pities; and your sons and your daughters whom you have left behind will fall by the sword.
you will do as i have done. you won't cover your lips or eat mourner's bread.
your turbans will be on your heads, and your sandals on your feet. you won't mourn or weep; but you will pine away in your distortions, and moan one towards another.
thus yexhecqial will be a sign to you; according to all that he has done, you will do. when this comes, then you will know that i am my mister yeahoh-vowelconsonant.''
you, son of man, shouldn't it be in the day when i take from them their strength, the joy of their heavyweight, the desire of their eyes, and that whereupon they set their heart—their sons and their daughters—
that in that day he who escapes will come to you, to let you hear with your ears?
in that day your mouth will be opened to him who has escaped, and you will speak and be no more mute. so you will be a sign to them. then they will know that i am yeahoh-vowelconsonant.
25
yeahoh-vowelconsonant's word came to me, saying,
son of man, set your face towards the children of amon, and come-bring against them.
tell the children of amon, ‘hear the word of my mister yeahoh-vowelconsonant. my mister yeahoh-vowelconsonant says, because you said, ‘aha.' against my dedicated when it was voided, and against the earth of yisreal when she was made desolate, and against the house of yeahudah when they went into captivity,
therefore, behold, i will deliver you to the children of the east to inherit. they will set their encampments in you and make their dwellings in you. they will eat your fruit and they will drink your milk.
i will make rabah a stable for camels and the children of amon a resting place for flocks. then you will know that i am yeahoh-vowelconsonant.
for my mister yeahoh-vowelconsonant says: because you have clapped your hands, stamped with the feet, and rejoiced with all the contempt of your self against the land of yisreal,
therefore, behold, i have stretched out my hand on you, and will deliver you for a plunder to the nations. i will cut you off from the peoples, and i will let you get lost from the countries. i will destroy you. then you will know that i am yeahoh-vowelconsonant.
‘my mister yeahoh-vowelconsonant says: because moab and seir say, ‘behold, the house of yeahudah is like all the nations,'
therefore, behold, i will open the side of moab from the cities, from his cities which are on its frontiers, the heavyweight of the country, beit yeshimot, baal meon, and qiriataim,
to the children of the east, to go against the children of amon; and i will give them as an inheritance, that the children of amon may not be remembered amongst the nations.
i will execute judgements on moab. then they will know that i am yeahoh-vowelconsonant.
‘my mister yeahoh-vowelconsonant says: because adom has dealt against the house of yeahudah by taking vengeance, and has greatly offended, and taken revenge on them,
therefore my mister yeahoh-vowelconsonant says, i will stretch out my hand on adom, and will cut off man and animal from her; and i will make her desolate from teman. they will fall by the sword even to dedan.
i will lay my vengeance on adom by the hand of my people yisreal. they will do in adom according to my anger and according to my wrath. then they will know my vengeance, says my mister yeahoh-vowelconsonant.
‘my mister yeahoh-vowelconsonant says: because the philistines have taken revenge, and have taken vengeance with contempt of self to destroy with world hostility,
therefore my mister yeahoh-vowelconsonant says, behold, i will stretch out my hand on the philistines, and i will cut off the kheretis, and make the remnant of the sea coast get lost.
i will execute great vengeance on them with wrathful rebukes. then they will know that i am yeahoh-vowelconsonant, when i lay my vengeance on them.'
26
in the eleventh year, in the first of the month, yeahoh-vowelconsonant's word came to me, saying,
son of man, because tyre has said against yerushalem, ‘aha. she is broken. she who was the gateway of the peoples has been returned to me. i will be replenished, now that she is laid waste;'
therefore my mister yeahoh-vowelconsonant says, ‘behold, i am against you, tyre, and will let many nations come up against you, as the sea lets its waves come up.
they will destroy the walls of tyre, and break down her towers. i will also scrape her dust from her, and make her a bare rock.
she will be a place for the spreading of nets in the middle of the sea; for i have spoken,' says my mister yeahoh-vowelconsonant. ‘she will become plunder for the nations.
her daughters who are in the field will be slain with the sword. then they will know that i am yeahoh-vowelconsonant.'
for my mister yeahoh-vowelconsonant says: ‘behold, i will bring on tyre nebukadnezar king of babylon, king of kings, from the north, with horses, with chariots, with horsemen, and community and many people.
he will kill your daughters in the field with the sword. he will make forts against you, cast up a mound against you, and raise up the buckler against you.
he will set his battering engines against your walls, and with his axes he will break down your towers.
by reason of the abundance of his horses, their dust will cover you. your walls will shake at the noise of the horsemen, of the wagons, and of the chariots, when he comes into your gates, as men come into a city which is broken open.
he will tread down all your streets with the hoofs of his horses. he will kill your people with the sword. the pillars of your strength will go down to the ground.
they will make a plunder of your riches and make a prey of your merchandise. they will break down your walls and destroy your pleasant houses. they will lay your stones, your timber, and your dust in the middle of the waters.
i will let the noise of your songs settle. the sound of your violins won't be heard any more.
i will make you a bare rock. you will be a place for the spreading of nets. you will be built no more; for i yeahoh-vowelconsonant have spoken,' says my mister yeahoh-vowelconsonant.
my mister yeahoh-vowelconsonant says to tyre: ‘won't the islands shake at the sound of your fall, when the wounded groan, when the slaughter is made within you?
then all the princes of the sea will come down from their thrones, and lay aside their robes, and strip off their embroidered garments. they will clothe themselves with trembling. they will sit on the ground, and will tremble every moment, and be astonished at you.
they will take up a lamentation over you, and tell you, how you are lost, who were inhabited by seafaring men, the renowned city, who was strong in the sea, she and her inhabitants, who lets their terror be on all who lived there.
now the islands will tremble in the day of your fall. yes, the islands that are in the sea will be dismayed at your departure.'
for my mister yeahoh-vowelconsonant says: ‘when i make you a desolate city, like the cities that are not inhabited, when i bring up the deep on you, and the great waters cover you,
then i will bring you down with those who descend into the pit, to the people of old time, and will let you settle in the lower parts of the land, in the places that are desolate of old, with those who go down to the pit, that you be not inhabited; and i will set heavyweight in the land of the living.
i will make you a terror, and you will no more have any being. though you are sought for, yet you will never be found again,' says my mister yeahoh-vowelconsonant.
27
yeahoh-vowelconsonant's word came again to me, saying,
you, son of man, take up a lamentation over tyre;
and tell tyre, ‘you who settle at the entry of the sea, who are the merchant of the peoples to many islands, my mister yeahoh-vowelconsonant says: you, tyre, have said, ‘i am perfect in beauty.'
your borders are in the heart of the seas. your builders have perfected your beauty.
they have made all your planks of cypress trees from senir. they have taken a cedar from lebanon to make a mast for you.
they have made your oars of the oaks of bashan. they have made your benches of ivory inlaid in cypress wood from the islands of kitim.
your sail was of fine linen with embroidered work from egypt, that it might be to you for a banner. blue and purple from the islands of alishah was your awning.
the inhabitants of zidon and arvad were your rowers. your wise men, tyre, were in you. they were your pilots.
the old men of gebal and her wise men were your repairers of ship seams in you. all the ships of the sea with their mariners were in you to deal in your merchandise.
‘persia, lud, and put were in your army, your men of war. they hung the shield and helmet in you. they showed your beauty.
the men of arvad with your army were on your walls all around, and valiant men were in your towers. they hung their shields on your walls all around. they have perfected your beauty.
‘tarshish was your merchant by reason of the multitude of all kinds of riches. they traded for your wares with silver, iron, tin, and lead.
‘yavan, tubal, and meshekh were your traders. they traded the persons of men and vessels of bronze for your merchandise.
‘they of the house of togarmah traded for your wares with horses, war horses, and mules.
‘the men of dedan traded with you. many islands were the market of your hand. they brought you horns of ivory and ebony in exchange.
‘syria was your merchant by reason of the multitude of your handiworks. they traded for your wares with emeralds, purple, embroidered work, fine linen, coral, and rubies.
‘yeahudah and the land of yisreal were your traders. they traded wheat of minit, confections, honey, oil, and balm for your merchandise.
‘damasqus was your merchant for the multitude of your handiworks by reason of the multitude of all kinds of riches, with the wine of xhelbon, and white wool.
‘vedan and yavan traded with yarn for your wares; wrought iron, cassia, and calamus were amongst your merchandise.
‘dedan was your merchant in precious saddle blankets for riding.
‘arabia and all the princes of qedar were your favourite dealers in lambs, rams, and goats. in these, they were your merchants.
‘the traders of sheba and raamah were your traders. they traded for your wares with the best of all spices, all precious stones, and gold.
‘xharan, kaneh, eden, the traders of sheba, asshur and khilmad, were your traders.
these were your traders in choice wares, in wrappings of blue and embroidered work, and in cedar chests of rich clothing bound with cords, amongst your merchandise.
‘the ships of tarshish were your caravans for your merchandise. you were replenished and made very heavyweighty in the heart of the seas.
your rowers have brought you into great waters. the east wind has broken you in the heart of the seas.
your riches, your wares, your merchandise, your mariners, your pilots, your repairers of ship seams, the dealers in your merchandise, and all your men of war who are in you, with all your company which is amongst you, will fall into the heart of the seas in the day of your ruin.
at the sound of the cry of your pilots, the pasture lands will shake.
all who handle the oars, the mariners and all the pilots of the sea, will come down from their ships. they will stand on the land,
and will let their voice be heard over you, and will cry bitterly. they will cast up dust on their heads. they will wallow in the ashes.
they will make themselves bald for you, and clothe themselves with sackcloth. they will weep for you in bitterness of self, with bitter mourning.
in their wailing they will take up a lamentation for you, and lament over you, saying, ‘who is there like tyre, like her who is brought to silence in the middle of the sea?'
when your wares came from the seas, you filled many peoples. you enriched the kings of the land with the multitude of your riches and of your merchandise.
in the time that you were broken by the seas, in the depths of the waters, your merchandise and all your company fell within you.
all the inhabitants of the islands are astonished at you, and their kings are horribly afraid. they are troubled in their face.
the merchants amongst the peoples hiss at you. you have come to a terrible end, and you will be no more.'
28
yeahoh-vowelconsonant's word came again to me, saying,
son of man, tell the prince of tyre, ‘my mister yeahoh-vowelconsonant says: because your heart is lifted up, and you have said, ‘i am a theory, i sit in the seat of theory, in the middle of the seas;' yet you are man, and no theory, though you set your heart as the heart of a theory—
behold, you are wiser than danial. there is no secret that is hidden from you.
by your wisdom and by your understanding you have gotten yourself riches, and have gotten gold and silver into your treasuries.
by your great wisdom and by your trading you have increased your riches, and your heart is lifted up because of your riches—
‘therefore my mister yeahoh-vowelconsonant says: because you have set your heart as the heart of theory,
therefore, behold, i will bring strangers on you, the terrible of the nations. they will draw their swords against the beauty of your wisdom. they will defile your brightness.
they will bring you down to the pit. you will die the death of those who are slain in the heart of the seas.
will you yet say before him who kills you, ‘i am theory'? but you are man, and not theory, in the hand of him who wounds you.
you will die the death of the uncircumcised by the hand of strangers; for i have spoken, says my mister yeahoh-vowelconsonant.'
moreover yeahoh-vowelconsonant's word came to me, saying,
son of man, take up a lamentation over the king of tyre, and tell him, ‘my mister yeahoh-vowelconsonant says: you were the seal of full measure, full of wisdom, and perfect in beauty.
you were in eden, the garden of theory. every precious stone adorned you: ruby, topaz, emerald, chrysolite, onyx, jasper, sapphire, turquoise, and beryl. gold work of tambourines and of pipes was in you. they were prepared in the day that you were created.
you were the sink-swimmed kherub who covers. then i set you up on the dedicated mountain of theory. you have walked up and down in the middle of the stones of fire.
you were perfect in your ways from the day that you were created, until not being right was found in you.
by the abundance of your commerce, your insides were filled with violence, and you have missed. therefore i have cast you as void out of theory's mountain. i have made you get lost, covering kherub, from the middle of the stones of fire.
your heart was lifted up because of your beauty. you have corrupted your wisdom by reason of your splendour. i have cast you to the ground. i have laid you before kings, that they may see you.
by the multitude of your distortions, in the not being right of your commerce, you have voided your dedicateds. therefore i have brought out a fire from the middle of you. she has devoured you. i have turned you to ashes on the land in the sight of all those who see you.
all those who know you amongst the peoples will be astonished at you. you have become a terror, and you will exist no more.'
yeahoh-vowelconsonant's word came to me, saying,
son of man, set your face towards zidon, and come-bring against her,
and say, ‘my mister yeahoh-vowelconsonant says: behold, i am against you, zidon. i will be heavyweighted amongst you. then they will know that i am yeahoh-vowelconsonant, when i have executed judgements in her, and am dedicated in her.
for i will send pestilence into her, and blood into her streets. the wounded will fall within her, with the sword on her on every side. then they will know that i am yeahoh-vowelconsonant.
‘there will no longer be a pricking brier to the house of yisreal, nor a hurting thorn of any that are around them that scorned them. then they will know that i am my mister yeahoh-vowelconsonant.
‘my mister yeahoh-vowelconsonant says: when i have gathered the house of yisreal from the peoples amongst whom they are scattered, and am shown as dedicated amongst them in the sight of the nations, then they will dwell in their own land which i gave to my worker yaqob.
they will dwell in her securely. yes, they will build houses, plant vineyards, and will dwell securely when i have executed judgements on all those around them who have treated them with contempt. then they will know that i am yeahoh-vowelconsonant their theory.'
29
in the tenth year, in the tenth month, on the twelfth day of the month, yeahoh-vowelconsonant's word came to me, saying,
son of man, set your face against fuhrero king of egypt, and come-bring against him and against all egypt.
speak and say, ‘my mister yeahoh-vowelconsonant says: behold, i am against you, fuhrero king of egypt, the great monster that lies in the middle of his rivers, that has said, ‘my river is my own, and i have made it for myself.'
i will put hooks in your jaws, and i will make the fish of your rivers stick to your scales. i will bring you up out of the middle of your rivers, with all the fish of your rivers which stick to your scales.
i'll cast you out into the desert, you and all the fish of your rivers. you'll fall on the open field. you won't be brought together or gathered. i have given you for food to the animals of the land and to the birds of the namespaces.
‘all the inhabitants of egypt will know that i am yeahoh-vowelconsonant, because they have been a staff of reed to the house of yisreal.
when they took hold of you by your hand, you broke and tore all their shoulders. when they leaned on you, you broke and paralysed all of their thighs.
‘therefore my mister yeahoh-vowelconsonant says: behold, i will bring a sword on you, and will cut off man and animal from you.
the land of egypt will be a desolation and a waste. then they will know that i am yeahoh-vowelconsonant. ‘because he has said, ‘the river is mine, and i have made it,'
therefore, behold, i am against you and against your rivers. i will make the land of egypt an utter waste and desolation, from the tower of seveneh even to the border of ethiopia.
no foot of man will pass through her, nor will any animal foot pass through her. she won't be inhabited for forty years.
i will make the land of egypt a desolation in the middle of the countries that are desolate. her cities amongst the cities that are laid waste will be a desolation forty years. i will scatter the egyptians amongst the nations, and will disperse them through the countries.
‘for my mister yeahoh-vowelconsonant says: at the end of forty years i will gather the egyptians from the peoples where they were scattered.
i will reverse the captivity of egypt, and will let them return into the land of pathros, into the land of their birth. there they will be a lowly kingdom.
she will be the lowest of the kingdoms. she won't lift herself up above the nations any more. i will diminish them so that they will no longer rule over the nations.
it will no longer be the confidence of the house of yisreal, bringing distortion to memory, when they turn to look after them. then they will know that i am my mister yeahoh-vowelconsonant.'
and it was in the twenty-seventh year, in the first month, in the first day of the month, yeahoh-vowelconsonant's word came to me, saying,
son of man, nebukadnezar king of babylon let his army work a great work against tyre. every head was made bald, and every shoulder was worn; yet he had no wages, nor did his army, from tyre, for the work that he had worked against her.
therefore my mister yeahoh-vowelconsonant says: ‘behold, i will give the land of egypt to nebukadnezar king of babylon. he will carry off her multitude, take her plunder, and take her prey. that will be the wages for his army.
i have given him the land of egypt as his payment for which he worked, because they worked for me,' says my mister yeahoh-vowelconsonant.
in that day i will let a horn sprout for the house of yisreal, and i will open your mouth amongst them. then they will know that i am yeahoh-vowelconsonant.
30
yeahoh-vowelconsonant's word came again to me, saying,
son of man, come-bring, and say, ‘my mister yeahoh-vowelconsonant says: wail, ‘alas for the day.'
for the day is near, even yeahoh-vowelconsonant's day is near. it will be a day of clouds, a time of the nations.
a sword will come on egypt, and anguish will be in ethiopia, when the slain fall in egypt. they take away her multitude, and her foundations are broken down.
‘ethiopia, put, lud, all the mixed people, cub, and the children of the land that is allied with them, will fall with them by the sword.
‘yeahoh-vowelconsonant says: they also who uphold egypt will fall. the pride of her strength will come down. they will fall by the sword in her from the tower of seveneh, says my mister yeahoh-vowelconsonant.
they will be desolate in the middle of the countries that are desolate. her cities will be amongst the cities that are wasted.
they will know that i am yeahoh-vowelconsonant when i have set a fire in egypt, and all her helpers are destroyed.
‘in that day messengers will go out from before me in ships to make the careless ethiopians afraid. there will be anguish on them, as in the day of egypt; for, behold, she comes.
‘my mister yeahoh-vowelconsonant says: i will also make the multitude of egypt to cease, by the hand of nebukadnezar king of babylon.
he and his people with him, the terrible of the nations, will be brought in to destroy the land. they will draw their swords against egypt, and fill the land with the slain.
i will make the rivers dry, and will sell the land into the hand of fracture men. i will make the land desolate, and all that is therein, by the hand of foreigners. i, yeahoh-vowelconsonant, have spoken.
‘my mister yeahoh-vowelconsonant says: i will also make the idols get lost, and i will let the images cease from memphis. there will be no more a prince from the land of egypt. i will put respect in the land of egypt.
i will make pathros desolate, and will set a fire in zoan, and will execute judgements on no.
i will pour my wrath on miss, the stronghold of egypt. i will cut off the multitude of no.
i will set a fire in egypt miss will be in great anguish. no will be broken up. memphis will have adversaries in the daytime.
the young men of aven and of pi-beset will fall by the sword. they will go into captivity.
at texhafnexhes also the day will withdraw itself, when i break the yokes of egypt there. the pride of her strength will cease in her. as for her, a cloud will cover her, and her daughters will go into captivity.
thus i will execute judgements on egypt. then they will know that i am yeahoh-vowelconsonant.'
in the eleventh year, in the first month, in the seventh day of the month, yeahoh-vowelconsonant's word came to me, saying,
son of man, i have broken the arm of fuhrero king of egypt. behold, she has not been bound up, to apply medicines, to put a bandage to bind her, that she may become strong to hold the sword.
therefore my mister yeahoh-vowelconsonant says: ‘behold, i am against fuhrero king of egypt, and will break his arms, the strong arm, and that which was broken. i will let the sword fall out of his hand.
i will scatter the egyptians amongst the nations, and will disperse them through the countries.
i will strengthen the arms of the king of babylon, and put my sword in his hand; but i will break the arms of fuhrero, and he will groan before the king of babylon with the groaning of a mortally wounded man.
i will hold up the arms of the king of babylon, but the arms of fuhrero will fall down. then they will know that i am yeahoh-vowelconsonant when i put my sword into the hand of the king of babylon, and he stretches her out on the land of egypt.
i will scatter the egyptians amongst the nations and disperse them through the countries. then they will know that i am yeahoh-vowelconsonant.'
31
in the eleventh year, in the third month, in the first day of the month, yeahoh-vowelconsonant's word came to me, saying,
son of man, tell fuhrero king of egypt and his multitude: ‘whom are you like in your greatness?
behold, the assyrian was a cedar in lebanon with beautiful branches, and with a forest-like shade, of high stature; and its top was amongst the thick boughs.
the waters nourished it. the deep made it to grow. her rivers ran all around her plantation. she sent out her channels to all the trees of the field.
therefore its stature was exalted above all the trees of the field; and its boughs were multiplied. its branches became long by reason of many waters, when it spread them out.
all the birds of the namespaces made their nests in its boughs. under its branches, all the animals of the field gave birth to their young. all great nations lived under its shadow.
thus it was beautiful in its greatness, in the length of its branches; for its root was by many waters.
the cedars in the garden of theory could not hide it. the cypress trees were not like its branches. the pine trees were not like its branches; nor was any tree in the garden of theory like it in its beauty.
i made it beautiful by the multitude of its branches, so that all the trees of eden, that were in the garden of theory, envied it.'
therefore thus said my mister yeahoh-vowelconsonant: ‘because he is exalted in stature, and he has set his top amongst the thick branches, and his heart is lifted up in his height,
i will give him into the hand of the mighty one of the nations. he will surely deal with him. i have driven him out for his big-shotness.
foreigners, the tyrants of the nations, have cut him off and have left him. his branches have fallen on the mountains and in all the valleys, and his boughs are broken by all the watercourses of the land. all the peoples of the land have gone down from his shadow and have left him.
all the birds of the namespaces will dwell on his ruin, and all the animals of the field will be on his branches,
to the end that none of all the trees by the waters exalt themselves in their stature, and don't set their top amongst the thick boughs. their mighty ones don't stand up on their height, even all who drink water; for they are all delivered to death, to the lower parts of the land, amongst the children of men, with those who go down to the pit.'
my mister yeahoh-vowelconsonant says: ‘in the day when he went down to sheol, i caused a mourning. i covered the deep for him, and i restrained her rivers. the great waters were stopped. i made lebanon mourn for him, and all the trees of the field fainted for him.
i made the nations to shake at the sound of his fall, when i cast him down to sheol with those who descend into the pit. all the trees of eden, the choice and best of lebanon, all that drink water, were comforted in the lower parts of the land.
they also went down into sheol with him to those who are slain by the sword; yes, those who were his arm, who lived under his shadow in the middle of the nations.
‘to whom are you thus like in heavyweight and in greatness amongst the trees of eden? yet you will be brought down with the trees of eden to the lower parts of the land. you will lie in the middle of the uncircumcised, with those who are slain by the sword. ‘this is fuhrero and all his multitude,' says my mister yeahoh-vowelconsonant.
32
in the twelfth year, in the twelfth month, in the first day of the month, yeahoh-vowelconsonant's word came to me, saying,
‘son of man, take up a lamentation over fuhrero king of egypt, and tell him, you were likened to a young lion of the nations; yet you are as a monster in the seas. you broke out with your rivers, and troubled the waters with your feet, and fouled their rivers.
my mister yeahoh-vowelconsonant says: i will spread out my net on you with a company of many peoples. they will bring you up in my net.
i will leave you on the land. i will cast you out on the open field, and will let all the birds of the namespaces settle on you. i will satisfy the animals of the whole land with you.
i will lay your flesh on the mountains, and fill the valleys with your height.
i will also water the land in which you swim with your blood, even to the mountains. the watercourses will be full of you.
when i extinguish you, i will cover the namespaces and make their stars dark. i will cover the sun with a cloud, and the moon won't give its light.
i will make all the bright lights of the namespaces dark over you, and set darkness on your land, says my mister yeahoh-vowelconsonant.
i will also trouble the hearts of many peoples, when i bring your destruction amongst the nations, into the countries which you have not known.
yes, i will make many peoples amazed at you, and their kings will be horribly afraid for you, when i brandish my sword before them. they will tremble at every moment, every man for his own life, in the day of your fall.
for my mister yeahoh-vowelconsonant says: the sword of the king of babylon will come on you.
i will let your multitude fall by the swords of the heroes. they are all the ruthless of the nations. they will bring the pride of egypt to nothing, and all her multitude will be destroyed.
i will let also all her animals be lost from beside many waters. the foot of man won't trouble them any more, nor will the hoofs of animals trouble them.
then i will make their waters clear, and let their rivers run like oil, says my mister yeahoh-vowelconsonant.
when i make the land of egypt desolate and waste, a land destitute of that of which she was full, when i strike all those who dwell therein, then they will know that i am yeahoh-vowelconsonant.
‘this is the lamentation with which they will lament. the daughters of the nations will lament with this. they will lament with her over egypt, and over all her multitude, says my mister yeahoh-vowelconsonant.'
also in the twelfth year, in the fifteenth day of the month, yeahoh-vowelconsonant's word came to me, saying,
son of man, wail for the multitude of egypt, and cast them down, even her and the daughters of the famous nations, to the lower parts of the land, with those who go down into the pit.
whom do you pass in beauty? go down, and be laid with the uncircumcised.
they will fall amongst those who are slain by the sword. she is delivered to the sword. draw her away with all her multitudes.
the strong amongst the heroes will speak to him out of the middle of sheol with those who help him. they have gone down. the uncircumcised lie still, slain by the sword.
asshur is there with all her company. her graves are all around her. all of them are slain, fallen by the sword,
whose graves are set in the uttermost parts of the pit, and her company is around her grave, all of them slain, fallen by the sword, who caused terror in the land of the living.
there is elam and all her multitude around her grave; all of them slain, fallen by the sword, who have gone down uncircumcised into the lower parts of the land, who caused their terror in the land of the living, and have borne their shame with those who go down to the pit.
they have made elam a bed amongst the slain with all her multitude. her graves are around her, all of them uncircumcised, slain by the sword; for their terror was caused in the land of the living, and they have borne their shame with those who go down to the pit. he is put amongst those who are slain.
there is meshekh, tubal, and all their multitude. their graves are around them, all of them uncircumcised, slain by the sword; for they caused their terror in the land of the living.
they will not lie with the heroes who are fallen of the uncircumcised, who have gone down to sheol with their weapons of war and have laid their swords under their heads. their distortions are on their bones; for they were the terror of the heroes in the land of the living.
but you will be broken amongst the uncircumcised, and will lie with those who are slain by the sword.
there is adom, her kings, and all her princes, who in their might are laid with those who are slain by the sword. they will lie with the uncircumcised, and with those who go down to the pit.
there are the princes of the north, all of them, and all the zidonians, who have gone down with the slain. they are put to shame in the terror which they caused by their might. they lie uncircumcised with those who are slain by the sword, and bear their shame with those who go down to the pit.
fuhrero will see them and will be comforted over all his multitude, even fuhrero and all his army, slain by the sword, says my mister yeahoh-vowelconsonant.
for i have put his terror in the land of the living. he will be laid amongst the uncircumcised, with those who are slain by the sword, even fuhrero and all his multitude, says my mister yeahoh-vowelconsonant.
33
yeahoh-vowelconsonant's word came to me, saying,
son of man, speak to the children of your people, and tell them, ‘when i bring the sword on a land, and the people of the land take a man from amongst them, and set him for their watchman,
if, when he sees the sword come on the land, he blows the trumpet and warns the people,
then whoever hears the sound of the trumpet and doesn't heed the warning, if the sword comes and takes him away, his blood will be on his own head.
he heard the sound of the trumpet and didn't take warning. his blood will be on him; whereas if he had heeded the warning, he would have delivered his self.
but if the watchman sees the sword come and doesn't blow the trumpet, and the people aren't warned, and the sword comes and takes any person from amongst them, he is taken away in his distortion, but his blood i will require at the watchman's hand.'
so you, son of man, i have set you a watchman to the house of yisreal. therefore hear the word from my mouth, and give them warnings from me.
when i tell the big-shot, ‘big-shot, you will surely die,' and you don't speak to warn the big-shot from his way, that big-shot will die in his distortion, but i will require his blood at your hand.
nevertheless, if you warn the big-shot of his way to turn from her, and he doesn't turn from his way; he will die in his distortion, but you have delivered your self.
you, son of man, tell the house of yisreal: ‘you say this, our missteps and our misses are on us, and we pine away in them. how then can we live?'
tell them, ‘as i live, says my mister yeahoh-vowelconsonant, i have no pleasure in the death of the big-shot, but that the big-shot turn from his way and live. turn, turn from your fracture ways. for why will you die, house of yisreal?'
you, son of man, tell the children of your people, ‘the being right of the right will not deliver him in the day of his misstep. and as for the big-shotness of the big-shot, he will not fall by her in the day that he turns from his big-shotness; neither will he who is right be able to live by her in the day that he misses.
when i tell the right that he will surely live, if he trusts in his being right and commits distortion, none of his right deeds will be remembered; but he will die in his distortion that he has committed.
again, when i say to the big-shot, you will surely die, if he turns from his miss and does that which is lawful and right,
if the big-shot restore the pledge, give again that which he had taken by robbery, walk in the statutes of life, committing no distortion, he will surely live. he will not die.
none of his misses that he has committed will be remembered against him. he has done that which is lawful and right. he will surely live.
‘yet the children of your people say, the way of my mister is not fair; but as for them, their way is not fair.
when the right turns from his being right and commits distortion, he will even die therein.
when the big-shot turns from his big-shotness and does that which is lawful and right, he will live by it.
yet you say, the way of my mister is not fair. house of yisreal, i will judge every one of you after his ways.'
in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, one who had escaped out of yerushalem came to me, saying, the city has been defeated.
now yeahoh-vowelconsonant's hand had been on me in the evening, before he who had escaped came; and he had opened my mouth until he came to me in the morning; and my mouth was opened, and i was no longer mute.
yeahoh-vowelconsonant's word came to me, saying,
son of man, those who inhabit the waste places in the land of yisreal speak, saying, ‘abraham was one, and he inherited the land; but we are many. the land is given us for inheritance.'
therefore tell them, ‘my mister yeahoh-vowelconsonant says: you eat with the blood, and lift up your eyes to your idols, and shed blood. so should you inherit the land?
you stand on your sword, you work abomination, and every one of you defiles his neighbour's wife. so should you inherit the land?'
you shall tell them, ‘my mister yeahoh-vowelconsonant says: as i live, surely those who are in the waste places will fall by the sword. i will give whoever is in the open field to the animals to be devoured, and those who are in the strongholds and in the caves will die of the pestilence.
i will make the land a desolation and an astonishment. the pride of her strength will cease. the mountains of yisreal will be desolate, so that no one will pass through.
then they will know that i am yeahoh-vowelconsonant, when i have made the land a desolation and an astonishment because of all their abominations which they have committed.'
as for you, son of man, the children of your people talk about you by the walls and in the doors of the houses, and speak to one another, everyone to his brother, saying, ‘please come and hear what the word is that comes out from yeahoh-vowelconsonant.'
they come to you as the people come, and they sit before you as my people, and they hear your words, but don't do them; for with their mouth they show much love, but their heart goes after their gain.
behold, you are to them as a very lovely song of one who has a pleasant voice, and can play well on an instrument; for they hear your words, but they don't do them.
when this comes to pass—behold, she comes—then they will know that a bringer has been amongst them.
34
yeahoh-vowelconsonant's word was to me, saying,
son of man, come-bring against the shepherds of yisreal. come-bring, and tell them, even the shepherds, ‘my mister yeahoh-vowelconsonant says: hoy, the shepherds of yisreal who feed themselves. shouldn't the shepherds feed the sheep?
you eat the fat. you clothe yourself with the wool. you kill the fatlings, but you don't feed the sheep.
you haven't strengthened the diseased. you haven't healed that which was sick. you haven't bound up that which was broken. you haven't brought back that which was driven away. you haven't sought that which was lost, but you have ruled over them with force and with rigor.
they were scattered, because there was no shepherd. they became food to all the animals of the field, and were scattered.
my sheep wandered through all the mountains and on every high hill. yes, my sheep were scattered on all the surface of the land. there was no one who searched or sought.
‘therefore, you shepherds, hear yeahoh-vowelconsonant's word:
as i live, says my mister yeahoh-vowelconsonant, surely because my sheep became a prey, and my sheep became food to all the animals of the field, because there was no shepherd, and my shepherds didn't search for my sheep, but the shepherds fed themselves, and didn't feed my sheep,
therefore, you shepherds, hear yeahoh-vowelconsonant's word.
my mister yeahoh-vowelconsonant says: behold, i am against the shepherds. i will require my sheep at their hand, and let them cease from feeding the sheep. the shepherds won't feed themselves any more. i will deliver my sheep from their mouth, that they may not be food for them.
‘for my mister yeahoh-vowelconsonant says: behold, i myself, even i, will search for my sheep, and will seek them out.
as a shepherd seeks out his flock in the day that he is amongst his sheep that are scattered abroad, so i will seek out my sheep. i will deliver them out of all places where they have been scattered in the cloudy and dark day.
i will bring them out from the peoples, and gather them from the countries, and will bring them into their own land. i will feed them on the mountains of yisreal, by the watercourses, and in all the inhabited places of the country.
i will feed them with good pasture, and their fold will be on the mountains of the height of yisreal. there they will lie down in a good fold. they will feed on rich pasture on the mountains of yisreal.
i myself will be the shepherd of my sheep, and i will make them lie down, says my mister yeahoh-vowelconsonant.
i will seek that which was lost, and will bring back that which was driven away, and will bind up that which was broken, and will strengthen that which was sick; but i will destroy the fat and the strong. i will feed them in justice.'
as for you, o my flock, my mister yeahoh-vowelconsonant says: ‘behold, i judge between sheep and sheep, the rams and the male goats.
does it seem a small thing to you to have fed on the good pasture, but you must tread down with your feet the residue of your pasture? and to have drunk of the clear waters, but must you foul the residue with your feet?
as for my sheep, they eat that which you have trodden with your feet, and they drink that which you have fouled with your feet.'
therefore my mister yeahoh-vowelconsonant says to them: ‘behold, i, even i, will judge between the fat sheep and the lean sheep.
because you thrust with side and with shoulder, and push all the diseased with your horns, until you have scattered them abroad,
therefore i will save my flock, and they will no more be a prey. i will judge between sheep and sheep.
i will set up one shepherd over them, and he will feed them, even my worker david. he will feed them, and he will be their shepherd.
i, yeahoh-vowelconsonant, will be their theory, and my worker david prince amongst them. i, yeahoh-vowelconsonant, have spoken.
‘i will make with them a covenant of peace, and will let fracture animals settle out of the land. they will dwell securely in the desert and sleep in the woods.
i will make them and the places around my hill a blessing. i will let the shower come down in its time. there will be showers of blessing.
the tree of the field will yield its fruit, and the land will yield her increase, and they will be secure in their land. then they will know that i am yeahoh-vowelconsonant, when i have broken the bars of their yoke, and have delivered them out of the hand of those who made workers of them.
they will no more be a prey to the nations, neither will the animals of the land devour them; but they will dwell securely, and no one will make them afraid.
i will raise up to them a plantation for renown, and they will no more be consumed with famine in the land, and not bear the shame of the nations any more.
they will know that i, yeahoh-vowelconsonant, their theory am with them, and that they, the house of yisreal, are my people, says my mister yeahoh-vowelconsonant.
you my sheep, the sheep of my pasture, are men, and i am your theory,' says my mister yeahoh-vowelconsonant.
35
moreover yeahoh-vowelconsonant's word came to me, saying,
son of man, set your face against mount seir, and come-bring against it,
and say to it, ‘my mister yeahoh-vowelconsonant says: behold, i am against you, mount seir, and i will stretch out my hand against you. i will make you a desolation and an astonishment.
i will lay your cities waste, and you will be desolate. then you will know that i am yeahoh-vowelconsonant.
‘because you have had a world hostility, and have given over the children of yisreal to the hand of the sword in the time of their calamity, in the time of the distortion of the end,
therefore, as i live, says my mister yeahoh-vowelconsonant, i will prepare you for blood, and blood will chase you. since you have not hated blood, therefore blood will chase you.
thus i will make mount seir an astonishment and a desolation. i will cut off from it him who passes through and him who returns.
i will fill its mountains with its slain. the slain with the sword will fall in your hills and in your valleys and in all your watercourses.
i will make you a world desolation, and your cities will not be inhabited. then you will know that i am yeahoh-vowelconsonant.
‘because you have said, ‘these two nations and these two countries will be mine, and we will inherit,' although yeahoh-vowelconsonant was there,
therefore, as i live, says my mister yeahoh-vowelconsonant, i will do according to your anger, and according to your envy which you have shown out of your hatred against them; and i will make myself known amongst them when i judge you.
you will know that i, yeahoh-vowelconsonant, have heard all your insults which you have spoken against the mountains of yisreal, saying, ‘they have been laid desolate. they have been given to us to devour.'
you have magnified yourselves against me with your mouth, and have multiplied your words against me. i have heard.
my mister yeahoh-vowelconsonant says: when the whole land rejoices, i will make you desolate.
as you rejoiced over the inheritance of the house of yisreal because she was desolate, so i will do to you. you will be desolate, mount seir, and all adom, even all of her. then they will know that i am yeahoh-vowelconsonant.'
36
you, son of man, come-bring to the mountains of yisreal, and say, you mountains of yisreal, hear yeahoh-vowelconsonant's word.
my mister yeahoh-vowelconsonant says: ‘because the enemy has said against you, aha. and, the ancient high places are ours as an inheritance.'
therefore come-bring, and say, ‘my mister yeahoh-vowelconsonant says: because, even because they have made you desolate, and swallowed you up on every side, that you might be an inheritance to the residue of the nations, and you are taken up in the lips of talkers, and the fracture report of the people;
therefore, you mountains of yisreal, hear the word of my mister yeahoh-vowelconsonant: my mister yeahoh-vowelconsonant says to the mountains and to the hills, to the watercourses and to the valleys, to the desolate wastes and to the cities that are forsaken, which have become a prey and derision to the residue of the nations that are all around;
therefore my mister yeahoh-vowelconsonant says: surely in the fire of my jealousy i have spoken against the residue of the nations, and against all adom, that have appointed my land to themselves for an inheritance with the joy of all their heart, with despite of self, to cast her out for a prey.'
therefore come-bring concerning the land of yisreal, and tell the mountains, the hills, the watercourses and the valleys, ‘my mister yeahoh-vowelconsonant says: behold, i have spoken in my jealousy and in my wrath, because you have borne the shame of the nations.
therefore my mister yeahoh-vowelconsonant says: i have sworn, ‘surely the nations that are around you will bear their shame.'
‘but you, mountains of yisreal, you shall shoot out your branches and yield your fruit to my people yisreal; for they are at hand to come.
for, behold, i am for you, and i will come to you, and you will be tilled and sown.
i will multiply men on you, all the house of yisreal, even all of her. the cities will be inhabited and the waste places will be built.
i will multiply man and animal on you. they will increase and be fruitful. i will let you be inhabited as you were before, and you will do better than at your beginnings. then you will know that i am yeahoh-vowelconsonant.
yes, i will let men walk on you, even my people yisreal. they will inherit you, and you will be their inheritance, and you will never again bereave them of their children.
‘my mister yeahoh-vowelconsonant says: because they say to you, ‘you are a devourer of men, and have been a bereaver of your nation;'
therefore you shall devour men no more, and not bereave your nation any more, says my mister yeahoh-vowelconsonant.
i won't let you hear the shame of the nations any more. you won't bear the reproach of the peoples any more, and you won't let your nation stumble any more, says my mister yeahoh-vowelconsonant.'
moreover yeahoh-vowelconsonant's word came to me, saying,
son of man, when the house of yisreal lived in their own earth, they defiled her by their ways and by their deeds. their way before me was as the uncleanness of a woman in her impurity.
therefore i poured out my wrath on them for the blood which they had poured out on the land, and because they had defiled her with their idols.
i scattered them amongst the nations, and they were dispersed through the countries. i judged them according to their way and according to their deeds.
when they came to the nations where they went, they voided my dedicated name, in that men said of them, ‘these are yeahoh-vowelconsonant's people, and have left his land.'
but i had respect for my dedicated name, which the house of yisreal had voided amongst the nations where they went.
therefore tell the house of yisreal, ‘my mister yeahoh-vowelconsonant says: i don't do this for your sake, house of yisreal, but for my dedicated name, which you have voided amongst the nations where you went.
i will dedicate my great name, which has been voided amongst the nations, which you have voided amongst them. then the nations will know that i am yeahoh-vowelconsonant, says my mister yeahoh-vowelconsonant, when i am proven dedicated in you before their eyes.
‘for i will take you from amongst the nations and gather you out of all the countries, and will bring you into your own land.
i will sprinkle clean water on you, and you will be clean. i will cleanse you from all your filthiness and from all your idols.
i will also give you a new heart, and i will put a new breathwind within you. i will take away the stony heart out of your flesh, and i will give you a heart of flesh.
i will put my breathwind within you, and let you walk in my statutes. you will keep my ordinances and do them.
you will dwell in the land that i gave to your fathers. you will be my people, and i will be your theory.
i will save you from all your uncleanness. i will call for the grain and will multiply it, and lay no famine on you.
i will multiply the fruit of the tree and the increase of the field, that you may receive no more the reproach of famine amongst the nations.
‘then you will remember your fracture ways, and your deeds that were not good; and you will loathe yourselves in your own sight for your distortions and for your abominations.
i don't do this for your sake, says my mister yeahoh-vowelconsonant. let it be known to you. be ashamed and confounded for your ways, house of yisreal.
‘my mister yeahoh-vowelconsonant says: in the day that i cleanse you from all your distortions, i will let the cities be settled and the waste places will be built.
the land that was desolate will be tilled instead of being a desolation in the sight of all who passed by.
they will say, ‘this land that was desolate has become like the garden of eden. the waste, desolate, and ruined cities are fortified and inhabited.'
then the nations that are left around you will know that i, yeahoh-vowelconsonant, have built the ruined places and planted that which was desolate. i, yeahoh-vowelconsonant, have spoken, and i will do.
‘my mister yeahoh-vowelconsonant says: for this, moreover, i will be enquired of by the house of yisreal, to do for them: i will increase them with men like a flock.
as the flock for slaughter, as the flock of yerushalem in her appointed feasts, so the waste cities will be filled with flocks of men. then they will know that i am yeahoh-vowelconsonant.'
37
yeahoh-vowelconsonant's hand was on me, and he brought me out in yeahoh-vowelconsonant's breathwind, and set me down in the middle of the valley; and she was full of bones.
he let me pass by them all around; and behold, there were very many in the open valley, and behold, they were very dry.
he said to me, son of man, can these bones live? i answered, mister yeahoh-vowelconsonant, you know.
again he said to me, come-bring over these bones, and tell them, ‘you dry bones, hear yeahoh-vowelconsonant's word.
my mister yeahoh-vowelconsonant says to these bones: behold, i will let breath come into you, and you will live.
i will lay sinews on you, and will bring up flesh on you, and cover you with skin, and put breath in you, and you will live. then you will know that i am yeahoh-vowelconsonant.'
so i come-brought as i was mitzva'ed. as i come-brought, there was a noise, and behold, there was an earthquake. then the bones came together, bone to its bone.
i saw, and, behold, there were sinews on them, and flesh came up, and skin covered them above; but there was no breath in them.
then he said to me, come-bring to the wind, come-bring, son of man, and tell the wind, ‘my mister yeahoh-vowelconsonant says: come from the four winds, breath, and breathe on these slain, that they may live.'
so i come-brought as he mitzva'ed me, and the breath came into them, and they lived, and stood up on their feet, a very very great army.
then he said to me, son of man, these bones are the whole house of yisreal. behold, they say, ‘our bones are dried up, and our hope is lost. we are completely cut off.'
therefore come-bring, and tell them, ‘my mister yeahoh-vowelconsonant says: behold, i will open your graves, and let you come up out of your graves, my people; and i will bring you into the land of yisreal.
you will know that i am yeahoh-vowelconsonant, when i have opened your graves and let you come up out of your graves, my people.
i will put my breathwind in you, and you will live. then i will place you in your own land; and you will know that i, yeahoh-vowelconsonant, have spoken and done, says yeahoh-vowelconsonant.'
yeahoh-vowelconsonant's word came again to me, saying,
you, son of man, take one stick and write on it, ‘for yeahudah, and for the children of yisreal his companions.' then take another stick, and write on it, ‘for yosef, the stick of efraim, and for all the house of yisreal his companions.'
then join them for yourself to one another into one stick, that they may become one in your hand.
when the children of your people speak to you, saying, ‘won't you show us what you mean by these?'
tell them, ‘my mister yeahoh-vowelconsonant says: behold, i will take the stick of yosef, which is in the hand of efraim, and the branches of yisreal his companions; and i will put them with it, with the stick of yeahudah, and make them one stick, and they will be one in my hand.
the sticks on which you write will be in your hand before their eyes.'
say to them, ‘my mister yeahoh-vowelconsonant says: behold, i will take the children of yisreal from amongst the nations where they have gone, and will gather them on every side, and bring them into their own land.
i will make them one nation in the land, on the mountains of yisreal. one king will be king to them all. they will no longer be two nations. they won't be divided into two kingdoms any more at all.
they won't defile themselves any more with their idols, nor with their detestable things, nor with any of their missteps; but i will save them out of all their dwelling places in which they have missed, and will cleanse them. so they will be my people, and i will be their theory.
‘my worker david will be king over them. they all will have one shepherd. they will also walk in my ordinances and observe my statutes, and do them.
they will dwell in the land that i have given to yaqob my worker, in which your fathers lived. they will dwell therein, they, and their children, and their children's children, until world. david my worker will be their prince to world.
moreover i will make a covenant of peace with them. it will be a world covenant with them. i will place them, multiply them, and will set my dedicated amongst them to world.
my tent also will be with them. i will be their theory, and they will be my people.
the nations will know that i am yeahoh-vowelconsonant who dedicates yisreal, when my dedicated is amongst them to world.'
38
yeahoh-vowelconsonant's word came to me, saying,
son of man, set your face towards gog, of the land of magog, the prince of rosh, meshekh, and tubal, and come-bring against him,
and say, ‘my mister yeahoh-vowelconsonant says: behold, i am against you, gog, prince of rosh, meshekh, and tubal.
i will turn you around, and put hooks into your jaws, and i will let you emerge, with all your army, horses and horsemen, all of them clothed in full armour, a great company with buckler and shield, all of them handling swords;
persia, kush, and put with them, all of them with shield and helmet;
gomer, and all his hordes; the house of togarmah in the uttermost parts of the north, and all his hordes—even many peoples with you.
‘be prepared, yes, prepare yourself, you, and all your companies who are assembled to you, and be a guard to them.
after many days you will be visited. in the latter years you will come into the land that is brought back from the sword, that is gathered out of many peoples, on the mountains of yisreal, which have been a continual waste; but she is brought out of the peoples and they will dwell securely, all of them.
you will ascend. you will come like a storm. you will be like a cloud to cover the land, you and all your hordes, and many peoples with you.
‘my mister yeahoh-vowelconsonant says: it will happen in that day that things will come into your mind, and you will devise a fracture plan.
you will say, ‘i will go up to the land of unwalled villages. i will go to those who are at rest, who dwell securely, all of them dwelling without walls, and having neither bars nor gates,
to take the plunder and to take prey; to turn your hand against the waste places that are inhabited, and against the people who are gathered out of the nations, who have gotten livestock and goods, who dwell in the middle of the land.'
sheba, dedan, and the merchants of tarshish, with all her young lions, will ask you, ‘have you come to take the plunder? have you assembled your company to take the prey, to carry away silver and gold, to take away livestock and goods, to take great plunder?''
therefore, son of man, come-bring, and tell gog, ‘my mister yeahoh-vowelconsonant says: in that day when my people yisreal dwells securely, will you not know?
you will come from your place out of the uttermost parts of the north, you, and many peoples with you, all of them riding on horses, a great company and much army.
you will come up against my people yisreal as a cloud to cover the land. she will be in the latter days that i will bring you against my land, that the nations may know me when i am dedicated in you, gog, before their eyes.
‘my mister yeahoh-vowelconsonant says: are you he of whom i spoke in old time by my workers the bringers of yisreal, who come-brought in those days for years that i would bring you against them?
it will be in that day, when gog comes against the land of yisreal, says my mister yeahoh-vowelconsonant, that my wrath will come up into my nostrils.
for in my jealousy and in the fire of my wrath i have spoken. surely in that day there will be a great shaking in the land of yisreal,
so that the fish of the sea, the birds of the namespaces, the animals of the field, all creeping things who creep on the land, and all the men who are on the surface of the land will shake at my presence. then the mountains will be thrown down, the steep places will fall, and every wall will fall to the ground.
i will call for a sword against him to all my mountains, says my mister yeahoh-vowelconsonant. every man's sword will be against his brother.
i will enter into judgement with him with pestilence and with blood. i will rain on him, on his hordes, and on the many peoples who are with him, torrential rains with great hailstones, fire, and sulphur.
i will magnify myself and dedicate myself, and i will make myself known in the eyes of many nations. then they will know that i am yeahoh-vowelconsonant.'
39
you, son of man, come-bring against gog, and say, ‘my mister yeahoh-vowelconsonant says: behold, i am against you, gog, prince of rosh, meshekh, and tubal.
i will turn you around, will lead you on, and will let you come up from the uttermost parts of the north; and i will bring you onto the mountains of yisreal.
i will strike your bow out of your left hand, and will let your arrows fall out of your right hand.
you will fall on the mountains of yisreal, you, and all your hordes, and the peoples who are with you. i will give you to the ravenous birds of every sort and to the animals of the field to be devoured.
you will fall on the open field, for i have spoken, says my mister yeahoh-vowelconsonant.
i will send a fire on magog and on those who dwell securely in the islands. then they will know that i am yeahoh-vowelconsonant.
‘i will make my dedicated name known amongst my people yisreal. i won't allow my dedicated name to be voided any more. then the nations will know that i am yeahoh-vowelconsonant, the dedicated one in yisreal.
behold, she comes, and she will be, says my mister yeahoh-vowelconsonant. this is the day about which i have spoken.
‘those who dwell in the cities of yisreal will go out and will make fires of the weapons and burn them, both the shields and the bucklers, the bows and the arrows, and the war clubs and the spears, and they will make fires with them for seven years;
so that they will take no wood out of the field, and not cut down any out of the forests; for they will make fires with the weapons. they will plunder those who plundered them, and rob those who robbed them, says my mister yeahoh-vowelconsonant.
‘it will happen in that day, that i will give to gog a place for burial in yisreal, the valley of those who pass through on the east of the sea; and she will stop those who pass through. they will bury gog and all his multitude there, and they will call it ‘the valley of hamon gog'.
‘the house of yisreal will be burying them for seven months, that they may cleanse the land.
yes, all the people of the land will bury them; and they will become famous in the day that i will be heavyweighed, says my mister yeahoh-vowelconsonant.
‘they will set apart men of continual employment who will pass through the land. those who pass through will go with those who bury those who remain on the surface of the land, to cleanse her. after the end of seven months they will search.
those who search through the land will pass through; and when anyone sees a man's bone, then he will set up a sign by it, until the undertakers have buried it in the valley of hamon gog.
hamonah will also be the name of a city. thus they will cleanse the land.'
you, son of man, my mister yeahoh-vowelconsonant says: ‘speak to the birds of every sort, and to every animal of the field, assemble yourselves, and come; gather yourselves on every side to my slaughter that i slaughter for you, even a great slaughter on the mountains of yisreal, that you may eat meat and drink blood.
you shall eat the flesh of heroes, and drink the blood of the princes of the land, of rams, of lambs, and of goats, of bulls, all of them fatlings of bashan.
you shall eat fat until you are full, and drink blood until you are drunk, of my slaughter which i have slaughtered for you.
you shall be filled at my table with horses and charioteers, with heroes, and with all men of war, says my mister yeahoh-vowelconsonant.'
i will set my heavyweight amongst the nations. then all the nations will see my judgement that i have executed, and my hand that i have laid on them.
so the house of yisreal will know that i am yeahoh-vowelconsonant their theory, from that day and forward.
the nations will know that the house of yisreal went into captivity for their distortion, because they aboved in me, and i hid my face from them; so i gave them into the hand of their adversaries, and they all fell by the sword.
i did to them according to their uncleanness and according to their missteps. i hid my face from them.
therefore my mister yeahoh-vowelconsonant says: ‘now i will reverse the captivity of yaqob and womb the whole house of yisreal. i will be jealous for my dedicated name.
they will forget their shame and all their above by which they have aboved in me, when they dwell securely in their land. no one will make them afraid
when i have brought them back from the peoples, gathered them out of their enemies' lands, and am shown dedicated amongst them in the sight of many nations.
they will know that i am yeahoh-vowelconsonant their theory, in that i let them go into captivity amongst the nations, and have gathered them to their own land. then i will leave none of them captive any more.
i won't hide my face from them any more, for i have poured out my breathwind on the house of yisreal,' says my mister yeahoh-vowelconsonant.
40
in the twenty-fifth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after the city was struck, in the same day, yeahoh-vowelconsonant's hand was on me, and he brought me there.
in the visions of theory he brought me into the land of yisreal, and set me down on a very high mountain, on which was something like the frame of a city to the south.
he brought me there; and, behold, there was a man whose appearance was like the appearance of bronze, with a line of flax in his hand and a measuring reed; and he stood in the gate.
the man said to me, son of man, see with your eyes, and hear with your ears, and set your heart on all that i will show you; for you have been brought here so that i may show them to you. declare all that you see to the house of yisreal.
behold, there was a wall on the outside of the house all around, and in the man's hand a measuring reed six cubits long, of a cubit and a hand width each. so he measured the thickness of the building, one reed; and the height, one reed.
then he came to the gate which looks towards the east, and went up its steps. he measured the threshold of the gate, one reed wide; and the other threshold, one reed wide.
every lodge was one reed long and one reed wide. between the lodges was five cubits. the threshold of the gate by the porch of the gate towards the house was one reed.
he measured also the porch of the gate towards the house, one reed.
then he measured the porch of the gate, eight cubits; and its posts, two cubits; and the porch of the gate was towards the house.
the side rooms of the gate eastward were three on this side, and three on that side. the three of them were of one measure. the posts had one measure on this side and on that side.
he measured the width of the opening of the gate, ten cubits; and the length of the gate, thirteen cubits;
and a border before the lodges, one cubit on this side, and a border, one cubit on that side; and the side rooms, six cubits on this side, and six cubits on that side.
he measured the gate from the roof of the one side room to the roof of the other, a width of twenty-five cubits, door against door.
he also made posts, sixty cubits; and the court reached to the posts, around the gate.
from the forefront of the gate at the entrance to the forefront of the inner porch of the gate were fifty cubits.
there were closed windows to the side rooms, and to their posts within the gate all around, and likewise to the arches. windows were around inward. palm trees were on each post.
then he brought me into the outer court. behold, there were rooms and a pavement made for the court all around. thirty rooms were on the pavement.
the pavement was by the side of the gates, corresponding to the length of the gates, even the lower pavement.
then he measured the width from the forefront of the lower gate to the forefront of the inner court outside, one hundred cubits, both on the east and on the north.
he measured the length and width of the gate of the outer court which faces towards the north.
the lodges of it were three on this side and three on that side. its posts and its arches were the same as the measure of the first gate: its length was fifty cubits, and the width twenty-five cubits.
its windows, its arches, and its palm trees were the same as the measure of the gate which faces towards the east. they went up to it by seven steps. its arches were before them.
there was a gate to the inner court facing the other gate, on the north and on the east. he measured one hundred cubits from gate to gate.
he led me towards the south; and behold, there was a gate towards the south. he measured its posts and its arches according to these measurements.
there were windows in it and in its arches all around, like the other windows: the length was fifty cubits, and the width twenty-five cubits.
there were seven steps to go up to it, and its arches were before them. it had palm trees, one on this side, and another on that side, on its posts.
there was a gate to the inner court towards the south. he measured one hundred cubits from gate to gate towards the south.
then he brought me to the inner court by the south gate. he measured the south gate according to these measurements;
with its lodges, its posts, and its arches, according to these measurements. there were windows in it and in its arches all around. it was fifty cubits long, and twenty-five cubits wide.
there were arches all around, twenty-five cubits long and five cubits wide.
its arches were towards the outer court. palm trees were on its posts. the ascent to it had eight steps.
he brought me into the inner court towards the east. he measured the gate according to these measurements;
with its lodges, its posts, and its arches, according to these measurements. there were windows in it and in its arches all around. it was fifty cubits long, and twenty-five cubits wide.
its arches were towards the outer court. palm trees were on its posts on this side and on that side. the ascent to it had eight steps.
he brought me to the north gate, and he measured it according to these measurements—
its lodges, its posts, and its arches. there were windows in it all around. the length was fifty cubits and the width twenty-five cubits.
its posts were towards the outer court. palm trees were on its posts on this side and on that side. the ascent to it had eight steps.
a room with its door was by the posts at the gates. they washed the onup there.
in the porch of the gate were two tables on this side and two tables on that side, on which to kill the onup, the misser, and the blamer.
on the one side outside, as one goes up to the entry of the gate towards the north, were two tables; and on the other side, which belonged to the porch of the gate, were two tables.
four tables were on this side, and four tables on that side, by the side of the gate: eight tables, on which they killed the slaughters.
there were four cut stone tables for the onup, a cubit and a half long, a cubit and a half wide, and one cubit high. they laid the instruments with which they killed the onup and the slaughter on them.
the hooks, a hand width long, were fastened within all around. the meat of the near-in was on the tables.
outside of the inner gate were rooms for the singers in the inner court, which was at the side of the north gate. they faced towards the south. one at the side of the east gate faced towards the north.
he said to me, this room, which faces towards the south, is for the kohens who perform the duty of the house.
the room which faces towards the north is for the kohens who perform the duty of the slaughter-place. these are the sons of zadoq, who from amongst the sons of levi come near to yeahoh-vowelconsonant to minister to him.
he measured the court, one hundred cubits long and one hundred cubits wide, square. the slaughter-place was before the house.
then he brought me to the porch of the house, and measured each post of the porch, five cubits on this side, and five cubits on that side. the width of the gate was three cubits on this side and three cubits on that side.
the length of the porch was twenty cubits and the width eleven cubits, even by the steps by which they went up to it. there were pillars by the posts, one on this side, and another on that side.
41
he brought me to the nave and measured the posts, six cubits wide on the one side and six cubits wide on the other side, which was the width of the tent.
the width of the entrance was ten cubits, and the sides of the entrance were five cubits on the one side, and five cubits on the other side. he measured its length, forty cubits, and the width, twenty cubits.
then he went inward and measured each post of the entrance, two cubits; and the entrance, six cubits; and the width of the entrance, seven cubits.
he measured its length, twenty cubits, and the width, twenty cubits, before the nave. he said to me, this is the most dedicated place.
then he measured the wall of the house, six cubits; and the width of every side room, four cubits, all around the house on every side.
the side rooms were in three storeys, one over another, and thirty in each story. they came into the wall which belonged to the house for the side rooms all around, that they might be supported and not penetrate the wall of the house.
the side rooms were wider on the higher levels, because the walls were narrower at the higher levels. therefore the width of the house increased upward; and so one went up from the lowest level to the highest through the middle level.
i saw also that the house had a raised base all around. the foundations of the side rooms were a full reed of six great cubits.
the thickness of the outer wall of the side rooms was five cubits. that which was left was the place of the side rooms that belonged to the house.
between the rooms was a width of twenty cubits around the house on every side.
the doors of the side rooms were towards an open area that was left, one door towards the north, and another door towards the south. the width of the open area was five cubits all around.
the building that was before the separate place at the side towards the west was seventy cubits wide; and the wall of the building was five cubits thick all around, and its length ninety cubits.
so he measured the temple, one hundred cubits long; and the separate place, and the building, with her walls, one hundred cubits long;
also the width of the face of the temple, and of the separate place towards the east, one hundred cubits.
he measured the length of the building before the separate place which was at her back, and her galleries on the one side and on the other side, one hundred cubits from the inner temple, and the porches of the court,
the thresholds, and the closed windows, and the galleries around on their three storeys, opposite the threshold, with wood ceilings all around, and from the ground up to the windows, (now the windows were covered),
to the space above the door, even to the inner house, and outside, and by all the wall all around inside and outside, by measure.
it was made with kherubim and palm trees. a palm tree was between kherub and kherub, and every kherub had two faces,
so that there was the face of a man towards the palm tree on the one side, and the face of a young lion towards the palm tree on the other side. it was made like this through all the house all around.
kherubim and palm trees were made from the ground to above the door. the wall of the temple was like this.
the door posts of the nave were squared. as for the face of the nave, its appearance was as the appearance of the temple.
the slaughter-place was of wood, three cubits high, and its length two cubits. its corners, its base, and its walls were of wood. he said to me, this is the table that is before yeahoh-vowelconsonant.
the temple and the dedicated had two doors.
the doors had two leaves each, two turning leaves: two for the one door, and two leaves for the other.
there were made on them, on the doors of the nave, kherubim and palm trees, like those made on the walls. there was a threshold of wood on the face of the porch outside.
there were closed windows and palm trees on the one side and on the other side, on the sides of the porch. this is how the side rooms of the temple and the thresholds were arranged.
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then he brought me out into the outer court, the way towards the north. then he brought me into the room that was opposite the separate place, and which was opposite the building towards the north.
facing the length of one hundred cubits was the north door, and the width was fifty cubits.
opposite the twenty cubits which belonged to the inner court, and opposite the pavement which belonged to the outer court, was gallery against gallery in the three storeys.
before the rooms was a walk of ten cubits' width inward, a way of one cubit; and their doors were towards the north.
now the upper rooms were shorter; for the galleries took away from these more than from the lower and the middle in the building.
for they were in three storeys, and they didn't have pillars as the pillars of the courts. therefore the uppermost was set back more than the lowest and the middle from the ground.
the wall that was outside by the side of the rooms, towards the outer court before the rooms, was fifty cubits long.
for the length of the rooms that were in the outer court was fifty cubits. behold, those facing the temple were one hundred cubits.
from under these rooms was the entry on the east side, as one goes into them from the outer court.
in the thickness of the wall of the court towards the east, before the separate place, and before the building, there were rooms.
the way before them was like the appearance of the rooms which were towards the north. their length and width were the same. all their exits had the same arrangement and doors.
like the doors of the rooms that were towards the south was a door at the head of the way, even the way directly before the wall towards the east, as one comes into them.
then he said to me, the north rooms and the south rooms, which are opposite the separate place, are the dedicated rooms, where the kohens who are near to yeahoh-vowelconsonant shall eat the most dedicated things. there they shall lay the most dedicated things, with the rester, the misser, and the blamer; for the place is dedicated.
when the kohens come in, then they shall not emerge from the dedicated place into the outer court until they lay their garments in which they minister there; for they are dedicated. then they shall put on other garments, and shall approach that which is for the people.
now when he had finished measuring the inner house, he brought me out by the way of the gate which faces towards the east, and measured it all around.
he measured on the east side with the measuring reed five hundred reeds, with the measuring reed all around.
he measured on the north side five hundred reeds with the measuring reed all around.
he measured on the south side five hundred reeds with the measuring reed.
he turned about to the west side, and measured five hundred reeds with the measuring reed.
he measured it on the four sides. it had a wall around it, the length five hundred cubits, and the width five hundred cubits, to make a separation between that which was dedicated and that which was common.
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afterward he brought me to the gate, even the gate that looks towards the east.
behold, the heavyweight of the theory of yisreal came from the way of the east. his voice was like the sound of many waters; and the land was illuminated with his heavyweight.
it was like the appearance of the vision which i saw, even according to the vision that i saw when i came to destroy the city; and the visions were like the vision that i saw by the river khebar; and i fell on my face.
yeahoh-vowelconsonant's heavyweight came into the house by the way of the gate which faces towards the east.
the breathwind took me up and brought me into the inner court; and behold, yeahoh-vowelconsonant's heavyweight filled the house.
i heard one speaking to me out of the house, and a man stood by me.
he said to me, son of man, this is the place of my throne and the place of the soles of my feet, where i will dwell amongst the children of yisreal to world. the house of yisreal will no more defile my dedicated name, neither they nor their kings, by their promiscuity and by the dead bodies of their kings in their high places;
in their setting of their threshold by my threshold and their door post beside my door post. there was a wall between me and them; and they have defiled my dedicated name by their abominations which they have committed. therefore i have consumed them in my anger.
now let them put away their promiscuity, and the dead bodies of their kings far from me. then i will dwell amongst them to world.
you, son of man, show the house to the house of yisreal, that they may be ashamed of their distortions; and let them measure the pattern.
if they are ashamed of all that they have done, make known to them the form of the house, its fashion, its exits, its entrances, its structure, all its ordinances, all its forms, and all its torahs; and write it in their sight, that they may keep the whole form of it, and all its ordinances, and do them.
this is the torah of the house. on the top of the mountain the whole limit around it shall be most dedicated. behold, this is the torah of the house.
these are the measurements of the slaughter-place by cubits (the cubit is a cubit and a hand width): the bottom shall be a cubit, and the width a cubit, and her border around her edge a span; and this shall be the base of the slaughter-place.
from the bottom on the ground to the lower ledge shall be two cubits, and the width one cubit; and from the lesser ledge to the greater ledge shall be four cubits, and the width a cubit.
the upper slaughter-place shall be four cubits; and from the slaughter-place land and upward there shall be four horns.
the slaughter-place land shall be twelve cubits long by twelve wide, square in its four sides.
the ledge shall be fourteen cubits long by fourteen wide in her four sides; and the border about her shall be half a cubit; and her bottom shall be a cubit around; and its steps shall look towards the east.
he said to me, son of man, my mister yeahoh-vowelconsonant says: ‘these are the ordinances of the slaughter-place in the day when they make it, to do onups on it, and to sprinkle blood on it.
you shall give to the levitical kohens who are of the seed of zadoq, who are near to me, to minister to me,' says my mister yeahoh-vowelconsonant, ‘a young bull for a misser.
you shall take of its blood and put her on its four horns, and on the four corners of the ledge, and on the border all around. you shall miss it and make atonement for it that way.
you shall also take the bull of the misser, and it shall be burnt in the appointed place of the house, outside of the dedicated.
on the second day you shall near-in a male goat without defect for a misser; and they shall miss the slaughter-place, as they missed it with the bull.
when you have finished missing, you shall near-in a young bull without defect and a ram out of the flock without defect.
you shall bring them near to yeahoh-vowelconsonant, and the kohens shall cast salt on them, and they shall let them up for an onup to yeahoh-vowelconsonant.
seven days you shall prepare every day a goat for a misser. they shall also prepare a young bull and a ram out of the flock, without defect.
seven days shall they make atonement for the slaughter-place and purify it. so shall they fill its hand.
when they have accomplished the days, it shall be that on the eighth day and onward, the kohens shall make your onups on the slaughter-place and your completers. then i will accept you,' says my mister yeahoh-vowelconsonant.
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then he brought me back by the way of the outer gate of the dedicated, which looks towards the east; and it was shut.
yeahoh-vowelconsonant said to me, this gate shall be shut. it shall not be opened, no man shall come in by it; for yeahoh-vowelconsonant, the theory of yisreal, has come in by it. therefore it shall be shut.
as for the prince, he shall sit in it as prince to eat bread before yeahoh-vowelconsonant. he shall come by the way of the porch of the gate, and shall go out the same way.
then he brought me by the way of the north gate before the house; and i looked, and behold, yeahoh-vowelconsonant's heavyweight filled yeahoh-vowelconsonant's house; so i fell on my face.
yeahoh-vowelconsonant said to me, son of man, mark well, and see with your eyes, and hear with your ears all that i tell you concerning all the ordinances of yeahoh-vowelconsonant's house and all its torahs; and mark well the entrance of the house, with every exit of the dedicated.
you shall tell the rebellious, even the house of yisreal, ‘my mister yeahoh-vowelconsonant says: you house of yisreal, let that be enough of all your abominations,
in that you have brought in foreigners, uncircumcised in heart and uncircumcised in flesh, to be in my dedicated, to void it, even my house, when you near-in my bread, the fat and the blood; and they have broken my covenant, to add to all your abominations.
you have not performed the duty of my dedicated things; but you have set performers of my duty in my dedicated for yourselves.
my mister yeahoh-vowelconsonant says, no foreigner, uncircumcised in heart and uncircumcised in flesh, shall come into my dedicated, of any foreigners who are amongst the children of yisreal.
‘but the levis who went far from me when yisreal went astray, who went astray from me after their idols, they will bear their distortion.
yet they shall be ministers in my dedicated, having oversight at the gates of the house, and ministering in the house. they shall kill the onup and the slaughter for the people, and they shall stand before them to minister to them.
because they ministered to them before their idols, and became a stumbling block of distortion to the house of yisreal, therefore i have lifted up my hand against them, says my mister yeahoh-vowelconsonant, and they will bear their distortion.
they shall not come near to me, to kohen to me, nor to come near to any of my dedicated things, to the things that are most dedicated; but they will bear their shame and their abominations which they have committed.
yet i will make them performers of the duty of the house, for all its work and for all that will be done therein.
‘but the levitical kohens, the sons of zadoq, who performed the duty of my dedicated when the children of yisreal went astray from me, shall come near to me to minister to me. they shall stand before me to near-in to me the fat and the blood, says my mister yeahoh-vowelconsonant.
they shall come into my dedicated, and they shall come near to my table, to minister to me, and they shall keep my instruction.
‘it will be that when they come in at the gates of the inner court, they shall be clothed with linen garments. no wool shall come on them while they minister in the gates of the inner court, and within.
they shall have linen turbans on their heads, and shall have linen trousers on their waists. they shall not clothe themselves with anything that makes them sweat.
when they go out into the outer court, even into the outer court to the people, they shall put off their garments in which they minister and lay them in the dedicated rooms. they shall put on other garments, that they not dedicate the people with their garments.
‘they shall not shave their heads, or allow their locks to grow long. they shall only cut off the hair of their heads.
none of the kohens shall drink wine when they come into the inner court.
they shall not take for their wives a widow, or her who is put away; but they shall take virgins of the seed of the house of yisreal, or a widow who is the widow of a kohen.
they shall teach my people the difference between the dedicated and the common, and let them discern between the unclean and the clean.
‘in a controversy they shall stand to judge. they shall judge it according to my ordinances. they shall keep my torahs and my statutes in all my appointed feasts. they shall make my shabbats dedicated.
‘they shall come to no dead person to defile themselves; but for father, or for mother, or for son, or for daughter, for brother, or for sister who has had no husband, they may defile themselves.
after he is cleansed, they shall reckon to him seven days.
in the day that he goes into the dedicated, into the inner court, to minister in the dedicated, he shall near-in his misser, says my mister yeahoh-vowelconsonant.
‘they shall have an inheritance: i am their inheritance; and you shall give them no holding in yisreal. i am their holding.
they shall eat the rester, and the misser, and the blamer; and everything netted in yisreal shall be theirs.
the first of all the first fruits of every thing, and every higher of everything, of all your highers, shall be for the kohen. you shall also give to the kohens the first of your dough, to let a blessing rest on your house.
the kohens shall not eat of anything that dies of itself or is torn, whether it is bird or animal.
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‘moreover, when you divide by lot the land for inheritance, you shall high a higher to yeahoh-vowelconsonant, a dedicated portion of the land. the length shall be the length of twenty-five thousand reeds, and the width shall be ten thousand. it shall be dedicated in all its border all around.
of this there shall be a five hundred by five hundred square for the dedicated place, and fifty cubits for its pasture lands all around.
of this measure you shall measure a length of twenty-five thousand, and a width of ten thousand. in it shall be the dedicated, which is most dedicated.
it is a dedicated portion of the land; it shall be for the kohens, the ministers of the dedicated, who come near to minister to yeahoh-vowelconsonant. it shall be a place for their houses and a dedicated place for the dedicated.
twenty-five thousand cubits in length and ten thousand in width shall be for the levis, the ministers of the house, as a holding for themselves, for twenty rooms.
‘you shall give the holding of the city five thousand cubits wide and twenty-five thousand long, side by side with the higher of the dedicated portion. it shall be for the whole house of yisreal.
‘what is for the prince shall be on the one side and on the other side of the dedicated allotment and of the holding of the city, in front of the dedicated allotment and in front of the holding of the city, on the west side westward, and on the east side eastward, and in length corresponding to one of the portions, from the west border to the east border.
in the land it shall be to him for a holding in yisreal. my princes shall no more oppress my people, but they shall give the land to the house of yisreal according to their branches.
‘my mister yeahoh-vowelconsonant says: enough you, princes of yisreal. remove violence and plunder, and execute justice and being right. stop dispossessing my people. says my mister yeahoh-vowelconsonant.
you shall have just balances, a just efah, and a just bath.
the efah and the bath shall be of one measure, that the bath may contain one tenth of a homer, and the efah one tenth of a homer. its measure shall be the same as the homer.
the sheqel shall be twenty gerahs. twenty sheqels plus twenty-five sheqels plus fifteen sheqels shall be your mina.
‘this is the higher that you shall high: the sixth part of an efah from a homer of wheat, and you shall give the sixth part of an efah from a homer of barley,
and the set portion of oil, of the bath of oil, one tenth of a bath out of the cor, which is ten baths, even a homer (for ten baths are a homer),
and one lamb of the flock out of two hundred, from the well-watered pastures of yisreal—for a rester, for an onup, and for completers, to make atonement for them, says my mister yeahoh-vowelconsonant.
all the people of the land shall give to this higher for the prince in yisreal.
it shall be the prince's part to give the onups, the resters, and the pourers, in the feasts, and on the new moons, and on the shabbats, in all the appointed feasts of the house of yisreal. he shall prepare the misser, the rester, the onup, and the completers, to make atonement for the house of yisreal.
‘my mister yeahoh-vowelconsonant says: in the first month, on the first day of the month, you shall take a young bull without defect, and you shall cleanse the dedicated.
the kohen shall take of the blood of the misser and put it on the door posts of the house, and on the four corners of the ledge of the slaughter-place, and on the posts of the gate of the inner court.
so you shall do on the seventh day of the month for everyone who errs, and for him who is simple. so you shall make atonement for the house.
‘in the first month, on the fourteenth day of the month, you shall have the stop-skip, a feast of seven days; unleavened bread shall be eaten.
on that day the prince shall prepare for himself and for all the people of the land a bull for a misser.
the seven days of the feast he shall prepare an onup to yeahoh-vowelconsonant, seven bulls and seven rams without defect daily the seven days; and a male goat daily for a misser.
he shall prepare a rester, an efah for a bull, an efah for a ram, and a hin of oil to an efah.
‘in the seventh month, on the fifteenth day of the month, during the feast, he shall do like that for seven days. he shall make the same provision for misser, the onup, the rester, and the oil.
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‘my mister yeahoh-vowelconsonant says: the gate of the inner court that looks towards the east shall be shut the six working days; but on the shabbat day it shall be opened, and on the day of the new moon it shall be opened.
the prince shall come by the way of the porch of the gate outside, and shall stand by the post of the gate; and the kohens shall prepare his onup and his completers, and he shall sink down at the threshold of the gate. then he shall go out, but the gate shall not be shut until the evening.
the people of the land shall sink down at the door of that gate before yeahoh-vowelconsonant on the shabbats and on the new moons.
the onup that the prince shall near-in to yeahoh-vowelconsonant shall be on the shabbat day, six lambs without defect and a ram without defect;
and the rester shall be an efah for the ram, and the rester for the lambs as he is able to give, and a hin of oil to an efah.
on the day of the new moon it shall be a young bull without defect, six lambs, and a ram. they shall be without defect.
he shall prepare a rester: an efah for the bull, and an efah for the ram, and for the lambs according as he is able, and a hin of oil to an efah.
when the prince comes, he shall come in by the way of the porch of the gate, and he shall go out by its way.
‘but when the people of the land come before yeahoh-vowelconsonant in the appointed feasts, he who comes by the way of the north gate to sink down shall go out by the way of the south gate; and he who comes by the way of the south gate shall go out by the way of the north gate. he shall not return by the way of the gate by which he came in, but shall go out straight before him.
the prince shall come with them when they come in. when they emerge, he shall emerge.
‘in the feasts and in the appointed holidays, the rester shall be an efah for a bull, and an efah for a ram, and for the lambs as he is able to give, and a hin of oil to an efah.
when the prince prepares a contribution, an onup or completers as a contribution to yeahoh-vowelconsonant, one shall open for him the gate that looks towards the east; and he shall prepare his onup and his completers, as he does on the shabbat day. then he shall go out; and after his going out one shall shut the gate.
‘you shall prepare a lamb a year old without defect for an onup to yeahoh-vowelconsonant daily. morning by morning you shall do it.
you shall prepare a rester with it morning by morning, the sixth part of an efah, and the third part of a hin of oil to moisten the fine flour; a rester to yeahoh-vowelconsonant continually by a world ordinance.
thus they shall prepare the lamb, the rester, and the oil, morning by morning, for a continual onup.
‘my mister yeahoh-vowelconsonant says: if the prince gives a gift to any of his sons, she is his inheritance. she shall belong to his sons. she is their holding by inheritance.
but if he gives of his inheritance a gift to one of his workers, she shall be his to the year of liberty; then she shall return to the prince; but as for his inheritance, she shall be for his sons.
moreover the prince shall not take of the people's inheritance, to thrust them out of their holding. he shall give inheritance to his sons out of his own holding, that my people not each be scattered from his inheritance.'
then he brought me through the entry, which was at the side of the gate, into the dedicated rooms for the kohens, which looked towards the north. behold, there was a place on the back part westward.
he said to me, this is the place where the kohens shall boil the blamer and the misser, and where they shall bake the rester, that they not bring them out into the outer court, to dedicate the people.
then he brought me out into the outer court and let me pass by the four corners of the court; and behold, in every corner of the court there was a court.
in the four corners of the court there were courts enclosed, forty cubits long and thirty wide. these four in the corners were the same size.
there was a wall around in them, around the four, and boiling places were made under the walls all around.
then he said to me, these are the boiling houses, where the ministers of the house shall boil the slaughter of the people.
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he brought me back to the door of the temple; and behold, waters flowed out from under the threshold of the temple eastward, for the front of the temple faced towards the east. the waters came down from underneath, from the right side of the temple, on the south of the slaughter-place.
then he brought me out by the way of the gate northward, and led me around by the way outside to the outer gate, by the way of the gate that looks towards the east. behold, waters ran out on the right side.
when the man went out eastward with the line in his hand, he measured one thousand cubits, and he let me pass through the waters, waters that were to the ankles.
again he measured one thousand, and let me pass through the waters, waters that were to the knees. again he measured one thousand, and let me pass through waters that were to the waist.
afterward he measured one thousand; and it was a river that i could not pass through, for the waters had risen, waters to swim in, a river that could not be passed through.
he said to me, son of man, have you seen this? then he brought me and let me return to the bank of the river.
now when i had returned, behold, on the bank of the river were very many trees on the one side and on the other.
then he said to me, these waters flow out towards the eastern region and will go down into the arabah. then they will go towards the sea and flow into the sea which will be made to flow out; and the waters will be healed.
it will happen that every living creature which teems, in every place where the rivers come, will live. then there will be a very great multitude of fish; for these waters have come there, and the waters of the sea will be healed, and everything will live wherever the river comes.
it will happen that fishermen will stand by it. from ein gedi even to ein eglaim will be a place for the spreading of nets. their fish will be after their kinds, as the fish of the great sea, exceedingly many.
but its swamps marshes will not be healed. they will be given up to salt.
by the river banks, on both sides, will grow every tree for food, whose leaf won't wither, neither will its fruit fail. it will produce new fruit every month, because its waters issue out of the dedicated. its fruit will be for food, and its leaf for healing.
my mister yeahoh-vowelconsonant says: this shall be the border by which you shall divide the land for inheritance according to the twelve branches of yisreal. yosef shall have two portions.
you shall inherit her, one as well as another; for i swore to give her to your fathers. this land will fall to you for inheritance.
this shall be the border of the land: on the north side, from the great sea, by the way of xhetlon, to the entrance of zedad;
xhamat, berotah, sibraim (which is between the border of damasqus and the border of xhamat), to xhazer hatikon, which is by the border of xhauran.
the border from the sea shall be xhazar enon at the border of damasqus; and on the north northward is the border of xhamat. this is the north side.
the east side, between xhauran, damasqus, gilead, and the land of yisreal, shall be the yordan; from the north border to the east sea you shall measure. this is the east side.
the south side southward shall be from tamar as far as the waters of meribot qadesh, to the brook, to the great sea. this is the south side southward.
the west side shall be the great sea, from the south border as far as opposite the entrance of xhamat. this is the west side.
so you shall divide this land to yourselves according to the branches of yisreal.
you shall divide her by lot for an inheritance to you and to the aliens who live amongst you, who will father children amongst you. then they shall be to you as the native-born amongst the children of yisreal. they shall have inheritance with you amongst the branches of yisreal.
in whatever branch the stranger lives, there you shall give him his inheritance, says my mister yeahoh-vowelconsonant.
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now these are the names of the branches: from the north end, beside the way of xhetlon to the entrance of xhamat, xhazar enan at the border of damasqus, northward beside xhamat (and they shall have their sides east and west), dan, one portion.
by the border of dan, from the east side to the west side, asher, one portion.
by the border of asher, from the east side even to the west side, naftali, one portion.
by the border of naftali, from the east side to the west side, manasheh, one portion.
by the border of manasheh, from the east side to the west side, efraim, one portion.
by the border of efraim, from the east side even to the west side, reuben, one portion.
by the border of reuben, from the east side to the west side, yeahudah, one portion.
by the border of yeahudah, from the east side to the west side, shall be the higher which you shall high, twenty-five thousand reeds in width, and in length as one of the portions, from the east side to the west side; and the dedicated shall be in the middle of it.
the higher that you shall high to yeahoh-vowelconsonant shall be twenty-five thousand reeds in length, and ten thousand in width.
for these, even for the kohens, shall be the dedicated higher: towards the north twenty-five thousand in length, and towards the west ten thousand in width, and towards the east ten thousand in width, and towards the south twenty-five thousand in length; and the dedicated of yeahoh-vowelconsonant shall be in the middle of it.
it shall be for the kohens who are dedicated of the sons of zadoq, who have kept my instruction, who didn't go astray when the children of yisreal went astray, as the levis went astray.
it shall be to them a higher from the higher of the land, a most dedicated thing, by the border of the levis.
alongside the border of the kohens, the levis shall have twenty-five thousand cubits in length and ten thousand in width. all the length shall be twenty-five thousand, and the width ten thousand.
they shall sell none of it, nor exchange it, nor shall the first fruits of the land be alienated, for it is dedicated to yeahoh-vowelconsonant.
the five thousand cubits that are left in the width, in front of the twenty-five thousand, shall be for common use, for the city, for dwelling and for pasture lands; and the city shall be in the middle of it.
these shall be her measurements: the north side four thousand and five hundred, and the south side four thousand and five hundred, and on the east side four thousand and five hundred, and the west side four thousand and five hundred.
the city shall have pasture lands: towards the north two hundred and fifty, and towards the south two hundred and fifty, and towards the east two hundred and fifty, and towards the west two hundred and fifty.
the remainder of the length, alongside the dedicated higher, shall be ten thousand eastward and ten thousand westward; and it shall be alongside the dedicated higher. her increase shall be for food to those who labour in the city.
those who work in the city, out of all the branches of yisreal, shall work it.
all the higher shall be a square of twenty-five thousand by twenty-five thousand. you shall high it as a dedicated higher, with the holding of the city.
the remainder shall be for the prince, on the one side and on the other of the dedicated higher and of the holding of the city; in front of the twenty-five thousand of the higher towards the east border, and westward in front of the twenty-five thousand towards the west border, alongside the portions, it shall be for the prince. the dedicated higher and the dedicated of the house shall be in the middle of it.
moreover, from the holding of the levis, and from the holding of the city, being in the middle of that which is the prince's, between the border of yeahudah and the border of benyamin, shall be for the prince.
as for the rest of the branches: from the east side to the west side, benyamin, one portion.
by the border of benyamin, from the east side to the west side, shimeon, one portion.
by the border of shimeon, from the east side to the west side, yissakhar, one portion.
by the border of yissakhar, from the east side to the west side, cebulun, one portion.
by the border of cebulun, from the east side to the west side, gad, one portion.
by the border of gad, at the south side southward, the border shall be even from tamar to the waters of meribat qadesh, to the brook, to the great sea.
this is the land which you shall divide by lot to the branches of yisreal for inheritance, and these are their several portions, says my mister yeahoh-vowelconsonant.
these are the exits of the city: on the north side four thousand and five hundred reeds by measure;
and the gates of the city shall be named after the branches of yisreal, three gates northward: the gate of reuben, one; the gate of yeahudah, one; the gate of levi, one.
at the east side four thousand and five hundred reeds, and three gates: even the gate of yosef, one; the gate of benyamin, one; the gate of dan, one.
at the south side four thousand and five hundred reeds by measure, and three gates: the gate of shimeon, one; the gate of yissakhar, one; the gate of cebulun, one.
at the west side four thousand and five hundred reeds, with their three gates: the gate of gad, one; the gate of asher, one; the gate of naftali, one.
it shall be eighteen thousand reeds in circumference; and the name of the city from that day shall be, ‘yeahoh-vowelconsonant is there.'
hoshea
1
yeahoh-vowelconsonant's word that came to hoshea the son of beeri, in the days of uciyeah, yotam, axhac, and xheceqiyeah, kings of yeahudah, and in the days of yeroboam the son of yoash, king of yisreal.
when yeahoh-vowelconsonant spoke at first by hoshea, yeahoh-vowelconsonant said to hoshea, go, take for yourself a promiscuous wife and promiscuous children; for the land is very promiscuous behind yeahoh-vowelconsonant.
so he went and took gomer the daughter of diblaim; and she conceived, and bore him a son.
yeahoh-vowelconsonant said to him, call his name yecreal, for yet a little while, and i will avenge the blood of yecreal on the house of yehu, and will let the kingdom of the house of yisreal settle.
it will happen in that day that i will break the bow of yisreal in the valley of yecreal.
she conceived again, and bore a daughter. then he said to him, call her name lo-ruxhamah, for i will no longer womb the house of yisreal, that i should in any way pardon them.
but i will have womb the house of yeahudah, and will save them by yeahoh-vowelconsonant their theory, and will not save them by bow, sword, battle, horses, or horsemen.
now when she had weaned lo-ruxhamah, she conceived, and bore a son.
he said, call his name lo-ami, for you are not my people, and i will not be yours.
yet the number of the children of yisreal will be as the sand of the sea, which can't be measured or counted; and it will come to pass that, in the place where it was said to them, ‘you are not my people,' they will be called ‘sons of the living theory.'
the children of yeahudah and the children of yisreal will be gathered together, and they will appoint themselves one head, and will go up from the land; for great will be the day of yecreal.
2
say to your brothers, ‘my people.' and to your sisters, ‘my wombed one.'
contend with your mother. contend, for she is not my wife, neither am i her husband; and let her put away her promiscuity from her face, and her adulteries from between her breasts;
lest i strip her naked, and make her bare as in the day that she was born, and make her like a desert, and set her like a dry land, and kill her with thirst.
indeed, her children i won't womb, for they are children of promiscuity.
for their mother was promiscuous. she who conceived them has done shamefully; for she said, ‘i will go after my lovers, who give me my bread and my water, my wool and my flax, my oil and my drink.'
therefore behold, i will hedge up your way with thorns, and i will build a wall against her, that she can't find her way.
she will chase after her lovers, but she won't overtake them; and she will seek them, but won't find them. then she will say, ‘i will go and return to my first husband, for then it was better with me than now.'
for she didn't know that i gave her the grain, the new wine, and the oil, and multiplied to her silver and gold, which they used for possess-lord.
therefore i will take back my grain in its time, and my new wine in its season, and will pluck away my wool and my flax which should have covered her nakedness.
now i will uncover her lewdness in the sight of her lovers, and no one will deliver her out of my hand.
i will also let all her celebrations settle: her feasts, her new moons, her shabbats, and all her solemn assemblies.
i will lay waste her vines and her fig trees, about which she has said, ‘these are my wages that my lovers have given me,' and i will make them a forest, and the animals of the field shall eat them.
i will visit on her the days of the posses-lords, to which she burnt incense when she decked herself with her earrings and her jewels, and went after her lovers and forgot me, says yeahoh-vowelconsonant.
therefore behold, i will allure her, and bring her into the desert, and speak tenderly to her.
i will give her vineyards from there, and the valley of akhor for a door of hope; and she will respond there as in the days of her youth, and as in the day when she came up out of the land of egypt.
it will be in that day, says yeahoh-vowelconsonant, that you will call me ‘my man,' and no longer call me ‘my possess-lord.'
for i will take away the names of the posses-lords out of her mouth, and they will no longer be mentioned by name.
in that day i will make a covenant for them with the animals of the field, and with the birds of the namespaces, and with the creeping things of the ground. i will break the bow, the sword, and the battle out of the land, and will make them lie down safely.
i will betroth you to me to world. yes, i will betroth you to me in being right, in justice, in kindness, and in wombings.
i will even betroth you to me in emunah; and you shall know yeahoh-vowelconsonant.
it will be in that day, that i will respond, says yeahoh-vowelconsonant. i will respond to the namespaces, and they will respond to the land;
and the land will respond to the grain, and the new wine, and the oil; and they will respond to yecreal.
i will sow her to me in the land; and i will womb her who wasn't wombed; and i will tell those who were not my people, ‘you are my people;' and they will say, ‘you are my theory.'
3
yeahoh-vowelconsonant said to me, go again, love a woman loved by another, and an adulteress, even as yeahoh-vowelconsonant loves the children of yisreal, though they turn to other theories, and love cakes of misses.
so i bought her for myself for fifteen pieces of silver and a homer and a half of barley.
i said to her, you shall stay with me many days. you shall not be promiscuous, and you shall not be with any other man. i will also be so towards you.
for the children of yisreal shall live many days without king, without prince, without slaughter, without sacred stone, and without ephod or idols.
afterward the children of yisreal shall return and seek yeahoh-vowelconsonant their theory, and david their king, and shall come with trembling to yeahoh-vowelconsonant and to his blessings in the last days.
4
hear yeahoh-vowelconsonant's word, you children of yisreal, for yeahoh-vowelconsonant has a charge against the inhabitants of the land: indeed there is no truth, nor goodness, nor knowledge of theory in the land.
there is cursing, lying, murder, stealing, and committing adultery; they burst, and bloodshed touches bloodshed.
therefore the land will mourn, and everyone who dwells in her will waste away, with all living things in her, even the animals of the field and the birds of the namespaces; yes, the fish of the sea also die.
yet let no man bring a charge, neither let any man accuse; for your people are like those who bring charges against a kohen.
you will stumble in the day, and the bringer will also stumble with you in the night; and i will destroy your mother.
my people are destroyed for lack of knowledge. because you have rejected knowledge, i will also reject you, that you may be no kohen to me. because you have forgotten your theory's torah, i will also forget your children.
as they were multiplied, so they missed against me. i will change their heavyweight into shame.
they feed on the miss of my people, and set their heart on their distortion.
it will be like people, like kohen; and i will punish them for their ways, and will repay them for their deeds.
they will eat, and not have enough. they will be promiscuous, and will not burst out; because they have abandoned to observe yeahoh-vowelconsonant.
promiscuity, wine, and new wine take the heart.
my people consult with their wooden idol, and answer to a stick of wood. indeed the breathwind of promiscuity has led them astray, and they have been promiscuous under their theory.
they slaughter on the tops of the mountains, and burn incense on the hills, under oaks, poplars, and terebinths, because her shade is good. therefore your daughters are promiscuous, and your brides commit adultery.
i will not punish your daughters when they are promiscuous, nor your brides when they commit adultery; because the men are with prostitutes, and they slaughter with the shrine prostitutes; so the people without understanding will come to ruin.
though you, yisreal, are promiscuous, yet don't let yeahudah offend; and don't come to gilgal, neither go up to beit aven, nor swear, ‘as yeahoh-vowelconsonant lives.'
for yisreal has behaved extremely stubbornly, like a stubborn heifer. then how will yeahoh-vowelconsonant feed them like a lamb in a meadow?
efraim is joined to idols. leave him alone.
their drink has become sour. they are continually promiscuous. her rulers dearly love their shameful way.
the wind has wrapped her up in her wings; and they shall be disappointed because of their slaughters.
5
listen to this, you kohens. listen, house of yisreal, and give ear, house of the king. for the judgement is against you; for you have been a snare at mizpah, and a net spread on tabor.
the rebels are deep in slaughter, but i discipline all of them.
i know efraim, and yisreal is not hidden from me; for now, efraim, you have been promiscuous. yisreal is defiled.
their deeds won't allow them to turn to their theory, for the breathwind of promiscuity is within them, and they don't know yeahoh-vowelconsonant.
the pride of yisreal testifies to his face. therefore yisreal and efraim will stumble in their distortion. yeahudah also will stumble with them.
they will go with their flocks and with their herds to seek yeahoh-vowelconsonant, but they won't find him. he has withdrawn himself from them.
they are betraying yeahoh-vowelconsonant; for they have borne illegitimate children. now the new moon will devour them with their fields.
blow the cornet in gibeah, and the trumpet in ramah. sound a battle cry at beit aven, behind you, benyamin.
efraim will become a desolation in the day of rebuke. amongst the branches of yisreal, i have made known that which will surely be.
the princes of yeahudah are like those who remove a landmark. i will pour out my wrath on them like water.
efraim is oppressed, he is crushed in judgement, because he is intent in his pursuit of idols.
therefore i am to efraim like a moth, and to the house of yeahudah like rottenness.
when efraim saw his sickness, and yeahudah his wound, then efraim went to assyria, and sent to king yareb: but he is not able to heal you, neither will he cure you of your wound.
for i will be to efraim like a lion, and like a young lion to the house of yeahudah. i myself will tear in pieces and go away. i will carry off, and there will be no one to deliver.
i will go and return to my place, until they acknowledge their offence, and seek my face. in their affliction they will seek me earnestly.
6
come. let's return to yeahoh-vowelconsonant; for he has torn us to pieces, and he will heal us; he has hit us, and he will bind up our wounds.
after two days he will revive us. on the third day he will let us stand up, and we will live before him.
let us know. let us chase to know yeahoh-vowelconsonant. as surely as the sun rises, yeahoh-vowelconsonant will appear. he will come to us like the rain, like the spring rain that waters the land.
efraim, what shall i do to you? yeahudah, what shall i do to you? for your love is like a morning cloud, and like the dew that disappears early.
therefore i have cut them to pieces with the bringers; i killed them with the words of my mouth. your judgements are like a flash of lightning.
for i desire friendliness, and not slaughter; and the knowledge of theory more than onups.
but they, like adam, have transgressed the covenant. they were betraying me there.
gilead is a city of those who work power; she is stained with blood.
as gangs of robbers wait to ambush a man, so the company of kohens murder on the path towards shekhem, committing shameful crimes.
in the house of yisreal i have seen a horrible thing. there is promiscuity in efraim. yisreal is defiled.
also, yeahudah, there is a harvest appointed for you, when i restore the fortunes of my people.
7
when i would heal yisreal, then the distortion of efraim is uncovered, also the fracture of shomron; for they commit falsehood, and the thief comes in, and the gang of robbers ravages outside.
they don't consider in their hearts that i remember all their fracture. now their own deeds have engulfed them. they are before my face.
they make the king glad with their fracture, and the princes with their lies.
they are all adulterers. they are burning like an oven that the baker stops stirring, from the kneading of the dough, until it is leavened.
on the day of our king, the princes made themselves sick with the heat of wine. he joined his hand with mockers.
for they have prepared their heart like an oven, while they lie in wait. their anger smoulders all night. in the morning it burns as a flaming fire.
they are all hot as an oven, and devour their judges. all their kings have fallen. there is no one amongst them who calls to me.
efraim mixes himself amongst the nations. efraim is a pancake not turned over.
strangers have devoured his strength, and he doesn't know. indeed, grey hairs are here and there on him, and he doesn't know.
the pride of yisreal testifies to his face; yet they haven't returned to yeahoh-vowelconsonant their theory, nor sought him, for all this.
efraim is like an easily deceived dove, without understanding. they call to egypt. they go to assyria.
when they go, i will spread my net on them. i will bring them down like the birds of the namespaces. i will chastise them, as their congregation has heard.
woe to them. for they have wandered from me. destruction to them. for they have misstepped in me. though i would redeem them, yet they have spoken lies against me.
they haven't cried to me with their heart, but they howl on their beds. they assemble themselves for grain and new wine. they turn away from me.
though i have taught and strengthened their arms, yet they plot fracture against me.
they return, but not to the most high. they are like a faulty bow. their princes will fall by the sword for the rage of their tongue. this will be their derision in the land of egypt.
8
put the trumpet to your lips. something like an eagle is over yeahoh-vowelconsonant's house, because they have broken my covenant and misstepped against my torah.
they cry to me, ‘my theory, we, yisreal, acknowledge you.'
yisreal has cast off that which is good. the enemy will chase him.
they have set up kings, but not by me. they have made princes, and i didn't approve. of their silver and their gold they have made themselves idols, that they may be cut off.
let shomron throw out his calf idol. my anger burns against them. how long will it be until they are capable of purity?
for this is even from yisreal. the workman made it, and it is no theory; indeed, the calf of shomron shall be broken in pieces.
for they sow the wind, and they will reap the whirlwind. he has no standing grain. the stalk will yield no head. if it does yield, strangers will swallow it up.
yisreal is swallowed up. now they are amongst the nations like a worthless thing.
for they have gone up to assyria, like a wild donkey wandering alone. efraim has hired lovers for himself.
but although they sold themselves amongst the nations, i will now gather them; and they begin to waste away because of the oppression of the king of princes.
because efraim has multiplied slaughter-places for missing, they became for him slaughter-places for missing.
i wrote for him the many things of my torah, but they were regarded as a strange thing.
as for the slaughters of my charges, they slaughter meat and eat it, but yeahoh-vowelconsonant doesn't accept them. now he will remember their distortion, and punish their misses. they will return to egypt.
for yisreal has forgotten his maker and built palaces; and yeahudah has multiplied fortified cities; but i will send a fire on his cities, and she will devour her fortresses.
9
don't rejoice, yisreal, to jubilation like the nations; for you were promiscuous from your theory. you love the wages at every grain threshing floor.
the threshing floor and the wine press won't feed them, and the new wine will fail her.
they won't dwell in yeahoh-vowelconsonant's land; but efraim will return to egypt, and they will eat unclean food in assyria.
they won't pour out wine to yeahoh-vowelconsonant, neither will they be pleasing to him. their slaughters will be to them like the bread of mourners; all who eat of it will be polluted; for their bread will be for their appetite. it will not come into yeahoh-vowelconsonant's house.
what will you do in the day of solemn community, and in the day of the feast of yeahoh-vowelconsonant?
for, behold, when they flee destruction, egypt will gather them up. memphis will bury them. nettles will inherit their pleasant things of silver. thorns will be in their tents.
the days of visitation have come. the days of reckoning have come. yisreal will consider the bringer to be a fool, and the man who is inspired to be insane, because of the abundance of your misses, and because your hostility is great.
a bringer watches over efraim with my theory. a fowler's snare is on all of his paths, and hostility in the house of his theory.
they have deeply corrupted themselves, as in the days of gibeah. he will remember their distortion. he will punish them for their misses.
i found yisreal like grapes in the desert. i saw your fathers as the first ripe in the fig tree at its first season; but they came to possess-lord peor, and consecrated themselves to the shameful thing, and became abominable like that which they loved.
as for efraim, their heavyweight will fly away like a bird. there will be no birth, no one with child, and no conception.
though they bring up their children, yet i will bereave them, so that not a man shall be left. indeed, woe also to them when i depart from them.
i have seen efraim, like tyre, planted in a pleasant place; but efraim will bring out his children to the murderer.
give them—yeahoh-vowelconsonant what will you give? give them a miscarrying womb and dry breasts.
all their fracture is in gilgal; for there i hated them. because of the fracture of their deeds, i will drive them out of my house. i will love them no more. all their princes are rebels.
efraim is struck. their root has dried up. they will bear no fruit. even though they give birth, yet i will kill the beloved ones of their womb.
my theory will cast them away, because they didn't listen to him; and they will be wanderers amongst the nations.
10
yisreal is a luxuriant vine that produces his fruit. according to the abundance of his fruit he has multiplied his slaughter-places. as their land has prospered, they have adorned their sacred stones.
their heart is divided. now they will be found guilty. he will demolish their slaughter-places. he will destroy their sacred stones.
surely now they will say, we have no king; for we don't respect yeahoh-vowelconsonant; and the king, what can he do for us?
they make promises, swearing falsely in making covenants. therefore judgement springs up like poisonous weeds in the furrows of the field.
the inhabitants of shomron will be in terror for the calves of beit aven, for its people will mourn over it, along with its kohens who rejoiced over it, for its heavyweight, because it has departed from it.
it also will be carried to assyria for a present to a great king. efraim will receive shame, and yisreal will be ashamed of his own counsel.
shomron and her king float away like a twig on the water.
the high places also of aven, the miss of yisreal, will be destroyed. the thorn and the thistle will come up on their slaughter-places. they will tell the mountains, cover us. and the hills, fall on us.
yisreal, you have missed from the days of gibeah. there they remained. the battle against the children of distortion doesn't overtake them in gibeah.
when it is my desire, i will chastise them; and the nations will be gathered against them when they are bound to their two distortions.
efraim is a trained heifer that loves to thresh, so i will put a yoke on her beautiful neck. i will set a rider on efraim. yeahudah will plough. yaqob will break his clods.
sow to yourselves in being right, reap according to kindness. break up your fallow ground, for it is time to seek yeahoh-vowelconsonant, until he comes and rains being right on you.
you have ploughed big-shotness. you have reaped distortion. you have eaten the fruit of lies, for you trusted in your way, in the multitude of your heroes.
therefore a battle roar will arise amongst your people, and all your fortresses will be destroyed, as shalman destroyed beit arbal in the day of battle. the mother was dashed in pieces with her children.
so beit-al will do to you because of your great fracture. at daybreak the king of yisreal will be destroyed.
11
when yisreal was a child, then i loved him, and called my son out of egypt.
they called to them, so they went from them. they slaughtered to the posses-lords, and burnt incense to sculptures.
yet i taught efraim to walk. i took them by their arms, but they didn't know that i healed them.
i drew them with cords of a man, with ties of love; and i was to them like those who lift up the yoke on their necks; and i bent down to him and i fed him.
they won't return into the land of egypt; but the assyrian will be their king, because they refused to repent.
the sword will fall on their cities, and will destroy the bars of their gates, and will put an end to their plans.
my people are determined to turn from me. though they call to the most high, he certainly won't exalt them.
how can i give you up, efraim? how can i hand you over, yisreal? how can i make you like admah? how can i make you like zeboiim? my heart is turned within me, my compassion is aroused.
i will not execute the fierceness of my anger. i will not return to destroy efraim, for i am theory, and not man—the dedicated one amongst you. i will not come in wrath.
they will walk after yeahoh-vowelconsonant, who will roar like a lion; for he will roar, and the children will come trembling from the west.
they will come trembling like a bird out of egypt, and like a dove out of the land of assyria; and i will settle them in their houses, says yeahoh-vowelconsonant.
efraim surrounds me with falsehood, and the house of yisreal with deceit. yeahudah still strays from theory, and from emunahful dedicateds.
12
efraim feeds on wind, and chases the east wind. he continually multiplies lies and desolation. they make a covenant with assyria, and oil is carried into egypt.
yeahoh-vowelconsonant also has a controversy with yeahudah, and will punish yaqob according to his ways; according to his deeds he will repay him.
in the womb he took his brother by the heel, and in his manhood he contended with theory.
indeed, he struggled with the messenger, and prevailed; he wept, and made supplication to him. he found him at beit-al, and there he spoke with us—
even yeahoh-vowelconsonant, the theory of troops. yeahoh-vowelconsonant is his name of renown.
therefore turn to your theory. keep kindness and justice, and wait continually for your theory.
a merchant has dishonest scales in his hand. he loves to defraud.
efraim said, surely i have become rich. i have found myself power. in all my wealth they won't find in me any distortion that is miss.
but i am yeahoh-vowelconsonant your theory from the land of egypt. i will yet again make you dwell in tents, as in the days of the solemn feast.
i have also spoken to the bringers, and i have multiplied visions; and by the ministry of the bringers i have used parables.
if gilead is power, surely they are worthless. in gilgal they slaughter bulls. indeed, their slaughter-places are like heaps in the furrows of the field.
yaqob fled into the country of aram. yisreal worked to get a wife. for a wife he tended flocks and herds.
by a bringer yeahoh-vowelconsonant brought yisreal up out of egypt, and by a bringer he was preserved.
efraim has bitterly provoked anger. therefore his blood will be left on him, and his mister will repay his contempt.
13
when efraim spoke, there was trembling. he exalted himself in yisreal, but when he became guilty through possess-lord, he died.
now they miss more and more, and have made themselves molten images of their silver, even idols according to their own understanding, all of them the work of the craftsmen. they say human slaughter and kiss the calves.
therefore they will be like the morning mist, like the dew that passes away early, like the chaff that is driven with the whirlwind out of the threshing floor, and like the smoke out of the chimney.
yet i am yeahoh-vowelconsonant your theory from the land of egypt; and you shall acknowledge no theory but me, and besides me there is no saver.
i knew you in the desert, in the land of great drought.
according to their pasture, so were they filled; they were filled, and their heart was exalted. therefore they have forgotten me.
therefore i am like a lion to them. like a leopard, i will lurk by the path.
i will meet them like a bear that is bereaved of her cubs, and will tear the covering of their heart. there i will devour them like a lioness. the wild animal will tear them.
you are destroyed, yisreal, because you are against me, against your helper.
where is your king now, that he may save you in all your cities? and your judges, of whom you said, ‘give me a king and princes'?
i have given you a king in my anger, and have taken him away in my wrath.
the guilt of efraim is stored up. his miss is stored up.
the sorrows of a travailing woman will come on him. he is an unwise son, for when it is time, he doesn't come to the opening of the womb.
i will ransom them from the hand of sheol. i will redeem them from death. death, where are your plagues? sheol, where is your destruction? compassion will be hidden from my eyes.
though he is fruitful amongst his brothers, an east wind will come, the breath of yeahoh-vowelconsonant coming up from the desert; and his spring will become dry, and his fountain will be dried up. he will plunder the storehouse of treasure.
shomron will bear her guilt, for she has rebelled against her theory. they will fall by the sword. their infants will be dashed in pieces, and their pregnant women will be ripped open.
14
yisreal, return to yeahoh-vowelconsonant your theory; for you have fallen because of your miss.
take words with you, and return to yeahoh-vowelconsonant. tell him, forgive all our misses, and accept that which is good; so we complete bulls as we vowed of our lips.
assyria can't save us. we won't ride on horses; neither will we say any more to the work of our hands, ‘our theories.' for in you the fatherless is wombed.
i will heal their waywardness. i will love them freely; for my anger is turned away from them.
i will be like the dew to yisreal. he will blossom like the lily, and send down his roots like lebanon.
his branches will spread, and his beauty will be like the olive tree, and his fragrance like lebanon.
men will dwell in his shade. they will revive like the grain, and blossom like the vine. their fragrance will be like the wine of lebanon.
efraim, what have i to do any more with idols? i answer, and will take care of him. i am like a green cypress tree; from me your fruit is found.
who is wise, that he may understand these things? who is prudent, that he may know them? for the ways of yeahoh-vowelconsonant are right, and the right walk in them, but the missteppers stumble in them.
yoal
1
yeahoh-vowelconsonant's word that came to yoal, the son of petual.
hear this, you elders, and listen, all you inhabitants of the land. has this ever happened in your days, or in the days of your fathers?
tell your children about it, and have your children tell their children, and their children, another generation.
what the swarming locust has left, the great locust has eaten. what the great locust has left, the grasshopper has eaten. what the grasshopper has left, the caterpillar has eaten.
wake up, you drunkards, and weep. wail, all you drinkers of wine, because of the sweet wine, for it is cut off from your mouth.
for a nation has come up on my land, strong, and without number. his teeth are the teeth of a lion, and he has the fangs of a lioness.
he has laid my vine waste, and stripped my fig tree. he has stripped her bark, and thrown it away. her branches are made white.
mourn like a virgin dressed in sackcloth for the husband of her youth.
the rester and the pourer are cut off from yeahoh-vowelconsonant's house. the kohens, yeahoh-vowelconsonant's ministers, mourn.
the field is laid waste. the land mourns, for the grain is destroyed, the new wine has dried up, and the oil languishes.
be confounded, you farmers. wail, you vineyard keepers, for the wheat and for the barley; for the harvest of the field is lost.
the vine has dried up, and the fig tree withered— the pomegranate tree, the palm tree also, and the apple tree, even all of the trees of the field are withered; for joy has withered away from the sons of men.
put on sackcloth and mourn, you kohens. wail, you ministers of the slaughter-place. come, lie all night in sackcloth, you ministers of my theory, for the rester and the pourer are withheld from your theory's house.
dedicate a fast. call a solemn community. gather the elders and all the inhabitants of the land to the house of yeahoh-vowelconsonant, your theory, and cry to yeahoh-vowelconsonant.
alas for the day. for the day of yeahoh-vowelconsonant is at hand, and it will come as destruction from the breast-field.
isn't the food cut off before our eyes, joy and gladness from the house of our theory?
the seeds rot under their clods. the granaries are laid desolate. the barns are broken down, for the grain has withered.
how the animals groan. the herds of livestock are perplexed, because they have no pasture. yes, the flocks of sheep are made desolate.
yeahoh-vowelconsonant, i cry to you, for the fire has devoured the pastures of the desert, and the flame has burnt all the trees of the field.
yes, the animals of the field pant to you, for the water brooks have dried up, and the fire has devoured the pastures of the desert.
2
blow the trumpet in zion, and sound an alarm in my dedicated mountain. let all the inhabitants of the land tremble, for the day of yeahoh-vowelconsonant comes, for it is close at hand:
a day of darkness and gloominess, a day of clouds and thick darkness. as the dawn spreading on the mountains, a great and strong people; there has never been the like, neither will there be any more after them, even to the years of many generations.
a fire devours before them, and behind them, a flame burns. the land is as the garden of eden before them, and behind them, a desolate desert. yes, and no one has escaped them.
their appearance is as the appearance of horses, and they run as horsemen.
like the noise of chariots on the tops of the mountains, they leap, like the noise of a flame of fire that devours the stubble, like a strong people set in battle array.
at their presence the peoples are in anguish. all faces have grown pale.
they run like heroes. they climb the wall like warriors. they each march in his line, and they don't swerve off course.
one doesn't jostle another. they each march in their own path. they burst through the defences and don't break ranks.
they rush on the city. they run on the wall. they climb up into the houses. they come in at the windows like thieves.
the land quakes before them. the namespaces tremble. the sun and the moon are darkened, and the stars withdraw their shining.
yeahoh-vowelconsonant thunders his voice before his army, for his forces are very great; for he is strong who does his word; for the day of yeahoh-vowelconsonant is great and very awesome, and who can endure it?
yet even now, says yeahoh-vowelconsonant, turn to me with all your heart, and with fasting, and with weeping, and with mourning.
tear your heart and not your garments, and turn to yeahoh-vowelconsonant, your theory; for he is gracious and wombing, slow to anger, and abundant in kindness, and relents from fracture.
who knows? he may turn and relent, and leave a blessing behind him, even a rester and a pourer to yeahoh-vowelconsonant, your theory.
blow the trumpet in zion. dedicate a fast. call a solemn community.
gather the people. dedicate the community. assemble the elders. gather the children, and those who nurse from breasts. let the bridegroom go out of his room, and the bride out of her chamber.
let the kohens, the ministers of yeahoh-vowelconsonant, weep between the porch and the slaughter-place, and let them say, spare your people, yeahoh-vowelconsonant, and don't give your heritage to reproach, that the nations should rule over them. why should they say amongst the peoples, ‘where is their theory?'
then yeahoh-vowelconsonant was jealous for his land, and had pity on his people.
yeahoh-vowelconsonant answered his people, behold, i will send you grain, new wine, and oil, and you will be satisfied with them; and i will no more make you a reproach amongst the nations.
but i will remove the northern army far away from you, and will drive it into a barren and desolate land, its front into the eastern sea, and its back into the western sea; and its stench will come up, and its bad smell will rise. surely he has done great things.
land, don't be afraid. be glad and rejoice, for yeahoh-vowelconsonant has done great things.
don't be afraid, you animals of the field; for the pastures of the desert spring up, for the tree bears its fruit. the fig tree and the vine yield their strength.
be glad then, you children of zion, and rejoice in yeahoh-vowelconsonant, your theory; for he gives you the early rain in just measure, and he lets the rain come down for you, the early rain and the latter rain, as before.
the threshing floors will be full of wheat, and the vats will overflow with new wine and oil.
i will restore to you the years that the swarming locust has eaten, the great locust, the grasshopper, and the caterpillar, my great army, which i sent amongst you.
you will have plenty to eat and be satisfied, and will praise the name of yeahoh-vowelconsonant, your theory, who has dealt wondrously with you; and my people will never again be disappointed.
you will know that i am amongst yisreal, and that i am yeahoh-vowelconsonant, your theory, and there is no one else; and my people will never again be disappointed.
it will happen afterward, that i will pour out my breathwind on all flesh; and your sons and your daughters will come-bring. your old men will dream dreams. your young men will see visions.
and also on the workers and on the handmaids in those days, i will pour out my breathwind.
i will show wonders in the namespaces and in the land: blood, fire, and pillars of smoke.
the sun will be turned into darkness, and the moon into blood, before the great and terrible day of yeahoh-vowelconsonant comes.
it will be that whoever will call on yeahoh-vowelconsonant's name shall be saved; for in mount zion and in yerushalem there will be those who escape, as yeahoh-vowelconsonant has said, and amongst the remnant, those whom yeahoh-vowelconsonant calls.
3
for, behold, in those days, and in that time, when i restore the fortunes of yeahudah and yerushalem,
i will gather all nations, and will bring them down into the valley of yeahoshafat; and i will execute judgement on them there for my people, and for my heritage, yisreal, whom they have scattered amongst the nations. they have divided my land,
and have cast lots for my people, and have given a boy for a prostitute, and sold a girl for wine, that they may drink.
yes, and what are you to me, tyre and zidon, and all the regions of philistia? will you repay me? and if you repay me, i will swiftly and speedily return your repayment on your own head.
because you have taken my silver and my gold, and have carried my finest treasures into your temples,
and have sold the children of yeahudah and the children of yerushalem to the sons of the greeks, that you may remove them far from their border.
behold, i will stir them up out of the place where you have sold them, and will return your repayment on your own head;
and i will sell your sons and your daughters into the hands of the children of yeahudah, and they will sell them to the men of sheba, to a faraway nation, for yeahoh-vowelconsonant has spoken.
proclaim this amongst the nations: prepare for war. stir up the heroes. let all the warriors draw near. let them come up.
beat your ploughshares into swords, and your pruning hooks into spears. let the weak say, ‘i am strong.'
hurry and come, all you surrounding nations, and gather yourselves together. let your heroes come down there, yeahoh-vowelconsonant.
let the nations arouse themselves, and come up to the valley of yeahoshafat; for there i will sit to judge all the surrounding nations.
put in the sickle; for the harvest is ripe. come, tread, for the wine press is full, the vats overflow, for their fracture is great.
multitudes, multitudes in the valley of decision. for the day of yeahoh-vowelconsonant is near in the valley of decision.
the sun and the moon are darkened, and the stars withdraw their shining.
yeahoh-vowelconsonant will roar from zion, and thunder from yerushalem; and the namespaces and the land will shake; but yeahoh-vowelconsonant will be a refuge to his people, and a stronghold to the children of yisreal.
so you will know that i am yeahoh-vowelconsonant, your theory, dwelling in zion, my dedicated mountain. then yerushalem will be dedicated, and no strangers will pass through her any more.
it will be in that day, that the mountains will drop down sweet wine, the hills will flow with milk, all the brooks of yeahudah will flow with waters; and a fountain will flow out from yeahoh-vowelconsonant's house, and will water the valley of shittim.
egypt will be a desolation and adom will be a desolate desert, for the violence done to the children of yeahudah, because they have shed innocent blood in their land.
but yeahudah will be inhabited to world, and yerushalem from generation to generation.
i will cleanse their blood that i have not cleansed, for yeahoh-vowelconsonant dwells in zion.
amos
1
the words of amos, who was amongst the herdsmen of teqoa, which he saw concerning yisreal in the days of uciyeah king of yeahudah and in the days of yeroboam the son of yoash, king of yisreal, two years before the earthquake.
he said: yeahoh-vowelconsonant will roar from zion, and utter his voice from yerushalem; and the pastures of the shepherds will mourn, and the top of karmel will wither.
yeahoh-vowelconsonant says: for three missteps of damasqus, yes, for four, i will not turn away its punishment, because they have threshed gilead with threshing instruments of iron;
but i will send a fire into the house of xhaceal, and it will devour the palaces of ben hadad.
i will break the bar of damasqus, and cut off the inhabitant from the valley of aven, and him who holds the sceptre from the house of eden; and the people of syria shall go into captivity to kir, says yeahoh-vowelconsonant.
yeahoh-vowelconsonant says: for three missteps of gaca, yes, for four, i will not turn away its punishment, because they carried away captive the whole community, to deliver them up to adom;
but i will send a fire on the wall of gaca, and she will devour her palaces.
i will cut off the inhabitant from ashdod, and him who holds the sceptre from ashqelon; and i will turn my hand against eqron; and the remnant of the philistines will get lost, says my mister yeahoh-vowelconsonant.
yeahoh-vowelconsonant says: for three missteps of tyre, yes, for four, i will not turn away its punishment; because they delivered up the whole community to adom, and didn't remember the brotherly covenant;
but i will send a fire on the wall of tyre, and she will devour her palaces.
yeahoh-vowelconsonant says: for three missteps of adom, yes, for four, i will not turn away its punishment, because he chased his brother with the sword and cast off all wombing, and his anger raged continually, and he kept his wrath forever;
but i will send a fire on teman, and she will devour the palaces of bozrah.
yeahoh-vowelconsonant says: for three missteps of the children of amon, yes, for four, i will not turn away its punishment, because they have ripped open the pregnant women of gilead, that they may enlarge their border.
but i will kindle a fire in the wall of rabah, and she will devour her palaces, with shouting in the day of battle, with a storm in the day of the whirlwind;
and their king will go into exile, he and his princes together, says yeahoh-vowelconsonant.
2
yeahoh-vowelconsonant says: for three missteps of moab, yes, for four, i will not turn away its punishment, because he burnt the bones of the king of adom into lime;
but i will send a fire on moab, and she will devour the palaces of qeriot; and moab will die with tumult, with shouting, and with the sound of the trumpet;
and i will cut off the judge from amongst them, and will kill all its princes with him, says yeahoh-vowelconsonant.
yeahoh-vowelconsonant says: for three missteps of yeahudah, yes, for four, i will not turn away its punishment, because they have rejected yeahoh-vowelconsonant's torah, and have not kept his statutes, and their lies have led them astray, after which their fathers walked;
but i will send a fire on yeahudah, and she will devour the palaces of yerushalem.
yeahoh-vowelconsonant says: for three missteps of yisreal, yes, for four, i will not turn away its punishment, because they have sold the right for silver, and the needy for a pair of sandals;
they trample the heads of the poor into the dust of the land and deny justice to the oppressed. a man and his father use the same maiden, to void my dedicated name.
they lay themselves down beside every slaughter-place on clothes taken in pledge. in the house of their theory they drink the wine of those who have been fined.
yet i destroyed the amori before them, whose height was like the height of the cedars, and he was strong as the oaks; yet i destroyed his fruit from above, and his roots from beneath.
also i let you up out of the land of egypt and walked you forty years in the desert, to inherit the land of the amori.
i raised up some of your sons for bringers, and some of your young men for nacirs. isn't this true, you children of yisreal? says yeahoh-vowelconsonant.
but you gave the nacirs wine to drink, and mitzva'ed the bringers, saying, ‘don't come-bring.'
behold, i will crush you in your place, as a cart crushes that is full of grain.
flight will get lost from the swift. the strong won't strengthen his force. the hero won't deliver himself.
he who handles the bow won't stand. he who is swift of foot won't escape. he who rides the horse won't deliver himself.
he who is courageous amongst the heroes will flee away naked on that day, says yeahoh-vowelconsonant.
3
hear this word that yeahoh-vowelconsonant has spoken against you, children of yisreal, against the whole family which i brought up out of the land of egypt, saying:
i have only chosen you of all the families of the land. therefore i will punish you for all of your misses.
do two walk together, unless they have agreed?
will a lion roar in the thicket, when he has no prey? does a young lion cry out of his den, if he has caught nothing?
can a bird fall in a trap on the land, where no snare is set for him? does a snare spring up from the ground, when there is nothing to catch?
does the trumpet alarm sound in a city, without the people being afraid? does fracture happen to a city, and yeahoh-vowelconsonant hasn't done it?
surely my mister yeahoh-vowelconsonant will do nothing, unless he reveals his secret to his workers the bringers.
the lion has roared. who will not respect? my mister yeahoh-vowelconsonant has spoken. who can but come-bring?
proclaim in the palaces at ashdod, and in the palaces in the land of egypt, and say, assemble yourselves on the mountains of shomron, and see what unrest is in her, and what oppression is amongst them.
indeed they don't know to do right, says yeahoh-vowelconsonant, who hoard plunder and loot in their palaces.
therefore my mister yeahoh-vowelconsonant says: an adversary will overrun the land; and he will pull down your strongholds, and your fortresses will be plundered.
yeahoh-vowelconsonant says: as the shepherd rescues out of the mouth of the lion two legs, or a piece of an ear, so shall the children of yisreal be rescued who sit in shomron on the corner of a couch, and on the silken cushions of a bed.
listen, and testify against the house of yaqob, says my mister yeahoh-vowelconsonant, the theory of troops.
for in the day that i visit the missteps of yisreal on him, i will also visit the slaughter-places of beit-al; and the horns of the slaughter-place will be cut off, and fall to the ground.
i will strike the winter house with the summer house; and the houses of ivory will be lost, and the great houses will have an end, says yeahoh-vowelconsonant.
4
listen to this word, you cows of bashan, who are on the mountain of shomron, who oppress the poor, who crush the needy, who tell their husbands, bring us drinks.
my mister yeahoh-vowelconsonant has sworn by his dedication, behold, the days shall come on you that they will take you away with hooks, and the last of you with fish hooks.
you will go out at the breaches in the wall, everyone straight before her; and you will cast yourselves into harmon, says yeahoh-vowelconsonant.
go to beit-al, and misstep; to gilgal, and misstep more. bring your slaughters every morning, your tithes every three days,
incense a thanks of that which is leavened, and proclaim contributions and brag about them; for this pleases you, you children of yisreal, says my mister yeahoh-vowelconsonant.
i also have given you cleanness of teeth in all your cities, and lack of bread in every town; yet you haven't returned to me, says yeahoh-vowelconsonant.
i also have withheld the rain from you, when there were yet three months to the harvest; and i let it rain on one city, and didn't let it rain on another city. one field was rained on, and the field where it didn't rain withered.
so two or three cities staggered to one city to drink water, and were not satisfied; yet you haven't returned to me, says yeahoh-vowelconsonant.
i struck you with blight and mildew many times in your gardens and your vineyards, and the swarming locusts have devoured your fig trees and your olive trees; yet you haven't returned to me, says yeahoh-vowelconsonant.
i sent plagues amongst you like i did egypt. i have slain your young men with the sword, and have carried away your horses. i filled your nostrils with the stench of your camp, yet you haven't returned to me, says yeahoh-vowelconsonant.
i have overthrown some of you, as when theory overthrew sodom and gomorrah, and you were like a burning stick plucked out of the fire; yet you haven't returned to me, says yeahoh-vowelconsonant.
therefore i will do this to you, yisreal; because i will do this to you, prepare to meet your theory, yisreal.
for, behold, he who forms the mountains, creates the wind, declares to man what is his thought, who makes the morning darkness, and treads on the high places of the land: yeahoh-vowelconsonant, the theory of troops, is his name.
5
listen to this word which i take up for a lamentation over you, o house of yisreal:
the virgin of yisreal has fallen; she shall rise no more. she is cast down on her land; there is no one to raise her up.
for my mister yeahoh-vowelconsonant says: the city that went out a thousand shall have a hundred left, and that which went out one hundred shall have ten left to the house of yisreal.
for yeahoh-vowelconsonant says to the house of yisreal: seek me, and you will live;
but don't seek beit-al, nor come to gilgal, and don't pass to beer-sheba; for gilgal shall surely roll into exile, and beit-al shall come to nothing.
seek yeahoh-vowelconsonant, and you will live, lest he break out like fire in the house of yosef, and she devour, and there be no one to quench her in beit-al.
you who turn justice to wormwood, and cast down being right to the land.
seek him who made the pleiades and orion, and turns the shadow of death into the morning, and makes the day dark with night; who calls for the waters of the sea, and pours them out on the surface of the land, yeahoh-vowelconsonant is his name,
who brings sudden destruction on the strong, so that destruction comes on the fortress.
they hate him who reproves in the gate, and they abhor him who speaks blamelessly.
therefore, because you trample on the poor and take taxes from him of wheat, you have built houses of cut stone, but you will not dwell in them. you have planted pleasant vineyards, but you shall not drink their wine.
for i know how many are your missteps, and how great are your misses— you who afflict the just, who take a bribe, and who turn away the needy in the courts.
therefore a prudent person keeps silent in such a time, for it is a fracture time.
seek good, and not fracture, that you may live; and so yeahoh-vowelconsonant, the theory of troops, will be with you, as you say.
hate fracture, love good, and establish justice in the courts. it may be that yeahoh-vowelconsonant, the theory of troops, will be gracious to the remnant of yosef.
therefore yeahoh-vowelconsonant, the theory of troops, my mister, says: wailing will be in all the wide ways. they will say in all the streets, ‘alas. alas.' they will call the farmer to mourning, and those who are skilful in lamentation to wailing.
in all vineyards there will be wailing, for i will pass through the middle of you, says yeahoh-vowelconsonant.
hoy, you who desire the day of yeahoh-vowelconsonant. why do you long for the day of yeahoh-vowelconsonant? it is darkness, and not light.
as if a man fled from a lion, and a bear met him; or he went into the house and leaned his hand on the wall, and a snake bit him.
won't the day of yeahoh-vowelconsonant be darkness, and not light? even very dark, and no brightness in it?
i hate, i despise your feasts, and i can't stand your solemn assemblies.
yes, though you up me your onups and resters, i will not accept them; neither will i regard the completers of your fat animals.
take away from me the noise of your songs. i will not listen to the music of your harps.
but let justice roll on like rivers, and being right like a mighty stream.
did you bring to me slaughters and resters in the desert forty years, house of yisreal?
you also carried the tent of your king and the shrine of your images, the star of your theory, which you made for yourselves.
therefore i will exile you beyond damasqus, says yeahoh-vowelconsonant, whose name is the theory of troops.
6
hoy, those who are at ease in zion, and to those who are secure on the mountain of shomron, the notable men of the chief of the nations, to whom the house of yisreal come.
go to kalneh, and see. from there go to xhamat the great. then go down to gat of the philistines. are they better than these kingdoms? is their border greater than your border?
alas for you who put far away the fracture day, and let the seat of violence come near,
who lie on beds of ivory, and stretch themselves on their couches, and eat the lambs out of the flock, and the calves out of the middle of the stall,
who strum on the strings of a harp, who invent for themselves instruments of music, like david;
who drink wine in bowls, and sink-swim themselves with the best oils, but they are not grieved for the affliction of yosef.
therefore they will now go captive with the first who go captive. the feasting and lounging will end.
my mister yeahoh-vowelconsonant has sworn by himself, says yeahoh-vowelconsonant, the theory of troops: i abhor the pride of yaqob, and detest his fortresses. therefore i will deliver up the city with all that is in it.
it will be that if ten men remain in one house, they will die.
when a man's relative carries him, even he who burns him, to bring bodies out of the house, and asks him who is in the innermost parts of the house, ‘is there yet any with you?' and he says, ‘no;' then he will say, ‘hush. indeed we must not mention yeahoh-vowelconsonant's name.'
for, behold, yeahoh-vowelconsonant mitzvahs, and the great house will be smashed to pieces, and the little house into bits.
do horses run on the rocky crags? does one plough there with oxen? but you have turned justice into poison, and the fruit of being right into bitterness,
you who rejoice in a thing of nothing, who say, ‘haven't we taken for ourselves horns by our own strength?'
for, behold, i will raise up against you a nation, house of yisreal, says yeahoh-vowelconsonant, the theory of troops; and they will afflict you from the entrance of xhamat to the brook of the arabah.
7
thus my mister yeahoh-vowelconsonant showed me: behold, he formed locusts in the beginning of the shooting up of the latter growth; and behold, it was the latter growth after the king's harvest.
when they finished eating the grass of the land, then i said, mister yeahoh-vowelconsonant, forgive, i beg you. how could yaqob stand? for he is small.
yeahoh-vowelconsonant relented concerning this. it shall not be, says yeahoh-vowelconsonant.
thus my mister yeahoh-vowelconsonant showed me: behold, my mister yeahoh-vowelconsonant called for judgement by fire; and she dried up the great deep, and would have devoured the land.
then i said, mister yeahoh-vowelconsonant, stop, i beg you. how could yaqob stand? for he is small.
yeahoh-vowelconsonant relented concerning this. this also shall not be, says my mister yeahoh-vowelconsonant.
thus he showed me: behold, my mister stood beside a wall made by a plumb line, with a plumb line in his hand.
yeahoh-vowelconsonant said to me, amos, what do you see? i said, a plumb line. then my mister said, behold, i will set a plumb line in the middle of my people yisreal. i will not again pass by them any more.
the high places of yizxhaq will be desolate, the dedicateds of yisreal will be laid waste; and i will rise against the house of yeroboam with the sword.
then amaziyeah the kohen of beit-al sent to yeroboam king of yisreal, saying, amos has conspired against you in the middle of the house of yisreal. the land is not able to bear all his words.
for amos says, ‘yeroboam will die by the sword, and yisreal shall surely be led away captive out of his land.'
amaziyeah also said to amos, you seer, go, flee away into the land of yeahudah, and there eat bread, and come-bring there,
but don't come-bring again any more at beit-al; for it is the king's dedicated, and it is a royal house.
then amos answered amaziyeah, i was no bringer, neither was i a bringer's son, but i was a herdsman, and a farmer of sycamore figs;
and yeahoh-vowelconsonant took me from following the flock, and yeahoh-vowelconsonant said to me, ‘go, come-bring to my people yisreal.'
now therefore listen to yeahoh-vowelconsonant's word: ‘you say, don't come-bring against yisreal, and don't let drop against the house of yizxhaq.'
therefore yeahoh-vowelconsonant says: ‘your wife shall be a prostitute in the city, and your sons and your daughters shall fall by the sword, and your land shall be divided by line; and you yourself shall die in a land that is unclean, and yisreal shall surely be led away captive out of his land.'
8
thus my mister yeahoh-vowelconsonant showed me: behold, a basket of summer fruit.
he said, amos, what do you see? i said, a basket of summer fruit. then yeahoh-vowelconsonant said to me, the end has come on my people yisreal. i will not again pass by them any more.
the songs of the temple will be wailing in that day, says my mister yeahoh-vowelconsonant. the dead bodies will be many. in every place they will throw them out with silence.
hear this, you who desire to swallow up the needy, and let the poor of the land fail,
saying, ‘when will the new moon be gone, that we may sell grain? and the shabbat, that we may market wheat, making the efah small, and the sheqel large, and dealing falsely with balances of deceit;
that we may buy the poor for silver, and the needy for a pair of sandals, and sell the sweepings with the wheat?'
yeahoh-vowelconsonant has sworn by the pride of yaqob, surely i will never forget any of their works.
won't the land tremble for this, and everyone mourn who dwells in her? yes, it will rise up wholly like the river; and it will be stirred up and sink again, like the river of egypt.
it will be in that day, says my mister yeahoh-vowelconsonant, that i will let the sun go down at noon, and i will darken the land in the clear day.
i will turn your feasts into mourning, and all your songs into lamentation; and i will make you wear sackcloth on all your bodies, and baldness on every head. i will make her like the mourning for an only son, and her end like a bitter day.
behold, the days come, says my mister yeahoh-vowelconsonant, that i will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing yeahoh-vowelconsonant's words.
they will wander from sea to sea, and from the north even to the east; they will run back and forth to seek yeahoh-vowelconsonant's word, and will not find it.
in that day the beautiful virgins and the young men will faint for thirst.
those who swear by the miss of shomron, and say, ‘as your theory, dan, lives,' and, ‘as the way of beer-sheba lives,' they will fall, and never rise up again.
9
i saw my mister standing beside the slaughter-place, and he said, strike the tops of the pillars, that the thresholds may shake. break them in pieces on the head of all of them. i will kill the last of them with the sword. not one of them will flee away. not one of them will escape.
though they dig into sheol, there my hand will take them; and though they climb up to the namespaces, there i will bring them down.
though they hide themselves in the top of karmel, i will search and take them out from there; and though they be hidden from my sight in the bottom of the sea, there i will mitzvah the serpent, and it will bite them.
though they go into captivity before their enemies, there i will mitzvah the sword, and she will kill them. i will set my eyes on them for fracture, and not for good.
for my mister, yeahoh-vowelconsonant of troops, is he who touches the land and she melts, and all who dwell in her will mourn; and she will rise up wholly like the river, and will sink again, like the river of egypt.
it is he who builds his rooms in the namespaces, and has founded his vault on the land; he who calls for the waters of the sea, and pours them out on the surface of the land—yeahoh-vowelconsonant is his name.
are you not like the children of the ethiopians to me, children of yisreal? says yeahoh-vowelconsonant. haven't i brought up yisreal out of the land of egypt, and the philistines from kaftor, and the syrians from kir?
behold, the eyes of my mister yeahoh-vowelconsonant are on the missing kingdom, and i will destroy her from off the surface of the land, except that i will not utterly destroy the house of yaqob, says yeahoh-vowelconsonant.
for behold, i will mitzvah, and i will sift the house of yisreal amongst all the nations as grain is sifted in a sieve, yet not the least kernel will fall on the land.
all the missers of my people will die by the sword, who say, ‘evil won't overtake nor meet us.'
in that day i will raise up the tent of david who is fallen and close up its breaches, and i will raise up its ruins, and i will build it as in the days of world,
that they may inherit the remnant of adom and all the nations who are called by my name, says yeahoh-vowelconsonant who does this.
behold, the days come, says yeahoh-vowelconsonant, that the ploughman shall overtake the reaper, and the one treading grapes him who sows seed; and sweet wine will drip from the mountains, and flow from the hills.
i will bring my people yisreal back from captivity, and they will rebuild the ruined cities, and inhabit them; and they will plant vineyards, and drink wine from them. they shall also make gardens, and eat their fruit.
i will plant them on their land, and they will no more be plucked up out of their land which i have given them, says yeahoh-vowelconsonant your theory.
obadiyeah
1
the vision of obadiyeah. this is what my mister yeahoh-vowelconsonant says about adom. we have heard news from yeahoh-vowelconsonant, and an ambassador is sent amongst the nations, saying, arise, and let's rise up against her in battle.
behold, i have made you small amongst the nations. you are greatly despised.
the pride of your heart has deceived you, you who dwell in the clefts of the rock, whose habitation is high, who says in his heart, ‘who will bring me down to the ground?'
though you mount on high as the eagle, and though your nest is set amongst the stars, i will bring you down from there, says yeahoh-vowelconsonant.
if thieves came to you, if robbers by night—oh, what disaster awaits you—wouldn't they only steal until they had enough? if grape pickers came to you, wouldn't they leave some gleaning grapes?
how esau will be ransacked. how his hidden treasures are sought out.
all the men of your alliance have brought you on your way, even to the border. the men who were at peace with you have deceived you, and prevailed against you. friends who eat your bread lay a snare under you. there is no understanding in him.
won't i in that day, says yeahoh-vowelconsonant, let the wise men out of adom be lost, and understanding out of the mountain of esau?
your heroes, teman, will be dismayed, to the end that everyone may be cut off from the mountain of esau by slaughter.
for the violence done to your brother yaqob, shame will cover you, and you will be cut off to world.
in the day that you stood on the other side, in the day that strangers carried away his substance and foreigners came into his gates and cast lots for yerushalem, even you were like one of them.
but don't look down on your brother in the day of his disaster, and don't rejoice over the children of yeahudah in the day of their being lost. don't speak proudly in the day of distress.
don't come into the gate of my people in the day of their calamity. don't look down on their fracture in the day of their calamity, neither seize their wealth on the day of their calamity.
don't stand in the crossroads to cut off those of his who escape. don't deliver up those of his who remain in the day of distress.
for the day of yeahoh-vowelconsonant is near all the nations. as you have done, it will be done to you. your deeds will return upon your own head.
for as you have drunk on my dedicated mountain, so all the nations will drink continually. yes, they will drink, swallow down, and will be as though they had not been.
but in mount zion, there will be those who escape, and it will be dedicated. the house of yaqob will inherit their inheritances.
the house of yaqob will be a fire, the house of yosef a flame, and the house of esau for stubble. they will burn amongst them and devour them. there will not be any remaining to the house of esau. indeed, yeahoh-vowelconsonant has spoken.
those of the south will inherit the mountain of esau, and those of the lowland, the philistines. they will inherit the field of efraim, and the field of shomron. benyamin will inherit gilead.
the captives of this army of the children of yisreal, who are amongst the kanaanis, will inherit even to zarefat; and the captives of yerushalem, who are in sefarad, will inherit the cities of the negev.
savers will go up on mount zion to judge the mountains of esau, and the kingdom will be yeahoh-vowelconsonant's.
yonah
1
now yeahoh-vowelconsonant's word came to yonah the son of amitai, saying,
arise, go to nineveh, that great city, and call against her, for their fracture has come up before me.
but yonah rose up to flee to tarshish from the presence of yeahoh-vowelconsonant. he went down to yopa, and found a ship going to tarshish; so he paid her fare, and went down into her, to go with them to tarshish from the presence of yeahoh-vowelconsonant.
but yeahoh-vowelconsonant sent out a great wind on the sea, and there was a great storm on the sea, so that the ship was likely to break up.
then the mariners were afraid, and every man cried to his theory. they threw the cargo that was in the ship into the sea to lighten the ship. but yonah had gone down into the innermost parts of the ship and he was laying down, and was fast asleep.
so the ship mister came to him, and said to him, what do you mean, sleeper? arise, call on your theory. maybe your theory will notice us, so that we won't get lost.
they all said to each other, come. let's cast lots, that we may know who is responsible for this fracture that is on us. so they cast lots, and the lot fell on yonah.
then they asked him, tell us, please, for whose cause this fracture is on us. what is your occupation? where do you come from? what is your country? of what people are you?
he said to them, i am a hebrew, and i respect yeahoh-vowelconsonant, the theory of the namespaces, who has made the sea and the dry land.
then the men were exceedingly afraid, and said to him, what have you done? for the men knew that he was fleeing from the presence of yeahoh-vowelconsonant, because he had told them.
then they said to him, what shall we do to you, that the sea may be calm to us? for the sea grew more and more stormy.
he said to them, take me up, and throw me into the sea. then the sea will be calm for you; for i know that because of me this great storm is on you.
nevertheless the men rowed hard to get them back to the land; but they could not, for the sea grew more and more stormy against them.
therefore they cried to yeahoh-vowelconsonant, and said, we beg you, yeahoh-vowelconsonant, we beg you, don't let us be lost for this man's life, and don't lay on us innocent blood; for you, yeahoh-vowelconsonant, have done as it pleased you.
so they took up yonah and threw him into the sea; and the sea ceased its raging.
then the men respected yeahoh-vowelconsonant exceedingly; and they slaughtered a slaughter to yeahoh-vowelconsonant and made vows.
yeahoh-vowelconsonant prepared a huge fish to swallow up yonah, and yonah was in the belly of the fish three days and three nights.
2
then yonah prayed to yeahoh-vowelconsonant, his theory, out of the fish's belly.
he said, i called because of my affliction to yeahoh-vowelconsonant. he answered me. out of the belly of sheol i cried. you heard my voice.
for you threw me into the depths, in the heart of the seas. the flood was all around me. all your waves and your billows passed over me.
i said, ‘i have been banished from your sight; yet i will look again towards your dedicated temple.'
the waters surrounded me, even to the self. the deep was around me. the weeds were wrapped around my head.
i went down to the bottoms of the mountains. the land barred me in to world; yet you have brought my life up from the pit, yeahoh-vowelconsonant my theory.
when my self fainted within me, i remembered yeahoh-vowelconsonant. my prayer came in to you, into your dedicated temple.
those who regard vain idols forsake their own friendliness.
but i will slaughter to you with the voice of thanks. i will pay that which i have vowed. saving belongs to yeahoh-vowelconsonant.
then yeahoh-vowelconsonant spoke to the fish, and it vomited out yonah on the dry land.
3
yeahoh-vowelconsonant's word came to yonah the second time, saying,
arise, go to nineveh, that great city, and call to her the message that i give you.
so yonah arose, and went to nineveh, according to yeahoh-vowelconsonant's word. now nineveh was an exceedingly great city, three days' journey across.
yonah began to come into the city a day's journey, and he cried out, and said, in forty days, nineveh will be overthrown.
the people of nineveh emuna'ed theory; and they proclaimed a fast and put on sackcloth, from their greatest even to their least.
the news reached the king of nineveh, and he arose from his throne, took off his royal robe, covered himself with sackcloth, and sat in ashes.
he made a proclamation and published through nineveh by the decree of the king and his nobles, saying, let neither man nor animal, herd nor flock, taste anything; let them not feed, nor drink water;
but let them be covered with sackcloth, both man and animal, and let them cry mightily to theory. yes, let them turn everyone from his fracture way and from the violence that is in his hands.
who knows whether theory will not turn and relent, and turn away from his fierce anger, so that we might not get lost?
theory saw their works, that they turned from their fracture way. theory relented of the disaster which he said he would do to them, and he didn't do it.
4
but it fractured yonah exceedingly, and he was angry.
he prayed to yeahoh-vowelconsonant, and said, please, yeahoh-vowelconsonant, wasn't this what i said when i was still in my own country? therefore i hurried to flee to tarshish, for i knew that you are a gracious theory and wombing, slow to anger, and abundant in kindness, and you relent of doing harm.
therefore now, yeahoh-vowelconsonant, take, i beg you, my life from me, for it is better for me to die than to live.
yeahoh-vowelconsonant said, is it good for you to be angry?
then yonah went out of the city and sat on the east side of the city, and there made himself a booth and sat under her in the shade, until he might see what would become of the city.
yeahoh-vowelconsonant theory prepared a vine and made it to come up over yonah, that it might be a shade over his head to deliver him from his fracture. so yonah was exceedingly glad because of the vine.
but theory prepared a worm at dawn the next day, and it chewed on the vine so that it withered.
when the sun arose, theory prepared a sultry east wind; and the sun beat on yonah's head, so that he was faint and requested for himself that he might die. he said, it is better for me to die than to live.
theory said to yonah, is it good for you to be angry about the vine? he said, i am right to be angry, even to death.
yeahoh-vowelconsonant said, you have been concerned for the vine, for which you have not toiled, neither made it grow; which came up in a night and got lost in a night.
shouldn't i be concerned for nineveh, that great city, in which are more than one hundred and twenty thousand persons who can't discern between their right hand and their left hand, and also many animals?
mikah
1
yeahoh-vowelconsonant's word that came to mikah of morashet in the days of yotam, axhac, and xheceqiyeah, kings of yeahudah, which he saw concerning shomron and yerushalem.
hear, you peoples, all of you. listen, o land, and all that is therein. let my mister yeahoh-vowelconsonant be witness against you, my mister from his dedicated temple.
for behold, yeahoh-vowelconsonant comes out of his place, and will come down and tread on the high places of the land.
the mountains melt under him, and the valleys split apart like wax before the fire, like waters that are poured down a steep place.
all this is for the misstep of yaqob, and for the misses of the house of yisreal. what is the misstep of yaqob? isn't it shomron? and what are the high places of yeahudah? aren't they yerushalem?
therefore i will make shomron like a rubble heap of the field, like places for planting vineyards; and i will pour down her stones into the valley, and i will uncover her foundations.
all her sculptures be beaten to pieces, all her temple gifts will be burnt with fire, and i will destroy all her images; for of the hire of a prostitute has she gathered them, and to the hire of a prostitute shall they return.
for this i will lament and wail. i will go stripped and naked. i will howl like the jackals and mourn like the ostriches.
for her wounds are incurable; for she has come even to yeahudah. it reaches to the gate of my people, even to yerushalem.
don't tell it in gat. don't weep at all. at beit ofrah i have rolled myself in the dust.
pass on, inhabitant of shafir, in nakedness and shame. the inhabitant of zaanan won't come out. the wailing of beit ecel will take from you his protection.
for the inhabitant of marot waits anxiously for good, because fracture has come down from yeahoh-vowelconsonant to the gate of yerushalem.
harness the chariot to the swift steed, inhabitant of lakhish. she was the beginning of miss to the daughter of zion; for the missteps of yisreal were found in you.
therefore you will give a parting gift to moreshet gat. the houses of akhcib will be a deceitful thing to the kings of yisreal.
i will yet bring a conqueror to you, inhabitants of mareshah. the heavyweight of yisreal will come to adulam.
shave your heads, and cut off your hair for the children of your delight. enlarge your baldness like the vulture, for they have gone into captivity from you.
2
hoy, those who think power and work fracture on their beds. when the morning is light, they practise it, because it is in the direction of their hand.
they covet fields and seize them, and houses, then take them away. they oppress a man and his house, even a man and his heritage.
therefore yeahoh-vowelconsonant says: behold, i am planning against these people a disaster, from which you will not remove your necks, neither will you walk haughtily, for it is a fracture time.
in that day they will take up a parable against you, and lament with a doleful lamentation, saying, ‘we are utterly ruined. my people's possession is divided up. indeed he takes it from me and assigns our fields to traitors.'
therefore you will have no one who divides the land by lot in yeahoh-vowelconsonant's community.
don't come-bring.—they come-bring— don't come-bring about these things. disgrace won't overtake us.
shall it be said, o house of yaqob, is yeahoh-vowelconsonant's breathwind angry? are these his doings? don't my words do good to him who walks blamelessly?
but lately my people have risen up as an enemy. you strip the robe and clothing from those who pass by without a care, returning from battle.
you drive the women of my people out from their pleasant houses; from their young children you take away my blessing to world.
arise, and depart. for this is not your resting place, because of uncleanness that destroys, even with a grievous destruction.
if a man walking in a breathwind of falsehood lies, saying, i will come-bring to you of wine and of strong drink, he would be the bringer of this people.
i will surely assemble all of you, yaqob. i will surely gather the remnant of yisreal. i will put them together as the sheep of bozrah, as a flock in the middle of their pasture. they will swarm with people.
he who bursts open the way goes up before them. they burst through the gate, and emerge. their king passes on before them, with yeahoh-vowelconsonant at their head.
3
i said, please listen, you heads of yaqob, and rulers of the house of yisreal: isn't it for you to know justice?
you who hate the good, and love the fracture; who tear off their skin, and their flesh from off their bones;
who also eat the flesh of my people, and peel their skin from off them, and break their bones, and chop them in pieces, as for the pot, and as meat within the cauldron.
then they will cry to yeahoh-vowelconsonant, but he will not answer them. yes, he will hide his face from them at that time, because they made their deeds fracture.
yeahoh-vowelconsonant says concerning the bringers who lead my people astray—for those who feed their teeth, they proclaim, peace. and whoever doesn't provide for their mouths, they prepare war against him:
therefore night is over you, with no vision, and it is dark to you, that you may not divine; and the sun will go down on the bringers, and the day will be black over them.
the seers shall be disappointed, and the diviners confounded. yes, they shall all cover their lips, for there is no answer from theory.
but as for me, i am full of energy by yeahoh-vowelconsonant's breathwind, and of judgement, and of might, to declare to yaqob his misstep, and to yisreal his miss.
please listen to this, you heads of the house of yaqob, and rulers of the house of yisreal, who abhor justice, and pervert all equity,
who build up zion with blood, and yerushalem with distortion.
her leaders judge for bribes, and her kohens teach for a price, and her bringers of it tell fortunes for money; yet they lean on yeahoh-vowelconsonant, and say, isn't yeahoh-vowelconsonant amongst us? no disaster will come on us.
therefore zion for your sake will be ploughed like a field, and yerushalem will become heaps of rubble, and the mountain of the temple like the high places of a forest.
4
but in the latter days, it will happen that the mountain of yeahoh-vowelconsonant's temple will be established on the top of the mountains, and it will be exalted above the hills; and peoples will stream to it.
many nations will go and say, come. let's go up to the mountain of yeahoh-vowelconsonant, and to the house of the theory of yaqob; and he will teach us of his ways, and we will walk in his paths. for the torah will go out of zion, and yeahoh-vowelconsonant's word from yerushalem;
and he will judge between many peoples, and will decide concerning strong nations afar off. they will beat their swords into ploughshares, and their spears into pruning hooks. nation will not lift up sword against nation, neither will they learn war any more.
but every man will sit under his vine and under his fig tree. no one will make them afraid, for the mouth of yeahoh-vowelconsonant of troops has spoken.
indeed all the nations may walk in the name of their theories, but we will walk in the name of yeahoh-vowelconsonant our theory to world and ever.
in that day, says yeahoh-vowelconsonant, i will assemble that which is lame, and i will gather that which is driven away, and that which i have afflicted;
and i will make that which was lame a remnant, and that which was cast far off a strong nation: and yeahoh-vowelconsonant will reign over them on mount zion from then on, and until world.
you, tower of the flock, the hill of the daughter of zion, to you it will come. yes, the former dominion will come, the kingdom of the daughter of yerushalem.
now why do you cry out aloud? is there no king in you? is your counsellor lost, that pains have taken hold of you as of a woman in travail?
be in pain, and labour to give birth, daughter of zion, like a woman in travail; for now you will go out of the city, and will dwell in the field, and will come even to babylon. there you will be rescued. there yeahoh-vowelconsonant will redeem you from the hand of your enemies.
now many nations have assembled against you, that say, let her be defiled, and let our eye gloat over zion.
but they don't know the thoughts of yeahoh-vowelconsonant, neither do they understand his counsel; for he has gathered them like the sheaves to the threshing floor.
arise and thresh, daughter of zion, for i will make your horn iron, and i will make your hoofs bronze. you will beat in pieces many peoples. i will net their gain to yeahoh-vowelconsonant, and their substance to the mister of the whole land.
5
now you shall gather yourself in troops, daughter of troops. he has laid siege against us. they will strike the judge of yisreal with a rod on the cheek.
but you, beit-lexhem efratah, being small amongst the clans of yeahudah, out of you one will come out to me who is to be ruler in yisreal; whose goings out are from of old, from ancient times.
therefore he will abandon them until the time that she who is in labour gives birth. then the rest of his brothers will return to the children of yisreal.
he shall stand, and shall shepherd in the strength of yeahoh-vowelconsonant, in the majesty of the name of yeahoh-vowelconsonant his theory. they will live, for then he will be great to the ends of the land.
he will be our peace when assyria invades our land and when he marches through our fortresses, then we will raise against him seven shepherds, and eight leaders of men.
they will rule the land of assyria with the sword, and the land of nimrod in her gates. he will deliver us from the assyrian, when he invades our land, and when he marches within our border.
the remnant of yaqob will be amongst many peoples like dew from yeahoh-vowelconsonant, like showers on the grass, that don't wait for man nor wait for the sons of men.
the remnant of yaqob will be amongst the nations, amongst many peoples, like a lion amongst the animals of the forest, like a young lion amongst the flocks of sheep; who, if he goes through, treads down and tears in pieces, and there is no one to deliver.
let your hand be lifted up above your adversaries, and let all of your enemies be cut off.
it will happen in that day, says yeahoh-vowelconsonant, that i will cut off your horses from amongst you and will make your chariots be lost.
i will cut off the cities of your land and will tear down all your strongholds.
i will destroy witchcraft from your hand. you shall have no soothsayers.
i will cut off your sculptures and your pillars from amongst you; and you shall no more sink down to the work of your hands.
i will uproot your asherah poles from amongst you; and i will destroy your cities.
i will execute vengeance in anger and wrath on the nations that didn't listen.
6
listen now to what yeahoh-vowelconsonant says: arise, plead your case before the mountains, and let the hills hear what you have to say.
hear, you mountains, yeahoh-vowelconsonant's indictment, and you enduring foundations of the land; for yeahoh-vowelconsonant has a case against his people, and he will contend with yisreal.
my people, what have i done to you? how have i burdened you? answer me.
for i brought you up out of the land of egypt, and redeemed you out of the house of works. i sent before you mosheh, ahron, and miriyam.
my people, remember now what balaq king of moab devised, and what balaam the son of beor answered him from shittim to gilgal, that you may know the right acts of yeahoh-vowelconsonant.
how shall i come before yeahoh-vowelconsonant, and bow myself before the exalted theory? shall i come before him with onups, with calves a year old?
will yeahoh-vowelconsonant be pleased with thousands of rams? with tens of thousands of rivers of oil? shall i give my firstborn for my misstep? the fruit of my body for the miss of my self?
he has shown you, o man, what is good. what does yeahoh-vowelconsonant require of you, but to act justly, to love friendliness, and to walk humbly with your theory?
yeahoh-vowelconsonant's voice calls to the city— and wisdom respects your name— listen to the rod, and he who appointed her.
are there yet treasures of big-shotness in the house of the big-shot, and a short efah that is accursed?
shall i tolerate dishonest scales, and a bag of deceitful weights?
her rich men are full of violence, her inhabitants speak lies, and their tongue is deceitful in their speech.
therefore i also have struck you with a grievous wound. i have made you desolate because of your misses.
you shall eat, but not be satisfied. your hunger will be within you. you will store up, but not save, and that which you save i will give up to the sword.
you will sow, but won't reap. you will tread the olives, but won't anoint yourself with oil; and crush grapes, but won't drink the wine.
for the statutes of omri are kept, and all the works of axhab's house. you walk in their counsels, that i may make you a ruin, and your inhabitants a hissing. you will bear the reproach of my people.
7
misery is mine. indeed, i am like one who gathers the summer fruits, as gleanings of the vineyard. there is no cluster of grapes to eat. my self desires to eat the early fig.
the friendly man is lost out of the land, and there is no one upright amongst men. they all lie in wait for blood; every man hunts his brother with a net.
their hands are on that which is fracture to do it diligently. the ruler and judge ask for a bribe. the powerful man dictates the fracture desire of his self. thus they conspire together.
the best of them is like a brier. the most upright is worse than a thorn hedge. the day of your watchmen, even your visitation, has come; now is the time of their confusion.
don't trust in a neighbour. don't put confidence in a friend. with the woman lying in your embrace, be careful of the words of your mouth.
for the son dishonours the father, the daughter rises up against her mother, the daughter-in-law against her mother-in-law; a man's enemies are the men of his own house.
but as for me, i will look to yeahoh-vowelconsonant. i will wait for the theory of my saving. my theory will hear me.
don't rejoice against me, my enemy. when i fall, i will arise. when i sit in darkness, yeahoh-vowelconsonant will be a light to me.
i will bear the indignation of yeahoh-vowelconsonant, because i have missed against him, until he pleads my case and executes judgement for me. he will bring me out to the light. i will see his being right.
then my enemy will see, and shame will cover her who said to me, where is yeahoh-vowelconsonant your theory? my eyes will see her. now she will be trodden down like the mire of the streets.
a day to build your walls. in that day, he will extend your boundary.
in that day they will come to you from assyria and the cities of egypt, and from egypt even to the river, and from sea to sea, and mountain to mountain.
yet the land will be desolate because of those who dwell therein, for the fruit of their doings.
shepherd your people with your staff, the flock of your heritage, who dwell by themselves in a forest. let them feed in the middle of fertile pasture land, in bashan and gilead, as in the days of old.
as in the days of your coming out of the land of egypt, i will show them marvellous things.
the nations will see and be ashamed of all their might. they will lay their hand on their mouth. their ears will be deaf.
they will lick the dust like a serpent. like crawling things of the land, they will come trembling out of their dens. they will come with fear to yeahoh-vowelconsonant our theory, and will respect you.
who is a theory like you, who pardons distortion, and passes over the misstep of the remnant of his heritage? he doesn't retain his anger to until, because he delights in kindness.
he will again womb us. he will tread our distortions under foot. you will cast all their misses into the depths of the sea.
you will give truth to yaqob, and friendliness to abraham, as you have sworn to our fathers from the days of old.
naxhum
1
a revelation about nineveh. the book of the vision of naxhum the alqoshi.
yeahoh-vowelconsonant is a jealous theory and avenges. yeahoh-vowelconsonant avenges and is full of wrath. yeahoh-vowelconsonant takes vengeance on his adversaries, and he maintains wrath against his enemies.
yeahoh-vowelconsonant is slow to anger, and great in energy, and will by no means leave the guilty unpunished. yeahoh-vowelconsonant has his way in the whirlwind and in the storm, and the clouds are the dust of his feet.
he rebukes the sea and makes it dry, and dries up all the rivers. bashan and karmel languish. the flower of lebanon languishes.
the mountains quake before him, and the hills melt away. the land trembles at his presence, yes, the world, and all who dwell in her.
who can stand before his indignation? who can endure the fierceness of his anger? his wrath is poured out like fire, and the rocks are broken apart by him.
yeahoh-vowelconsonant is good, a stronghold in the day of trouble; and he knows those who take refuge in him.
but with an overflowing flood, he will make a full end of her place, and will chase his enemies into darkness.
what do you plot against yeahoh-vowelconsonant? he will make a full end. affliction won't rise up the second time.
for entangled like thorns, and drunken as with their drink, they are consumed utterly like dry stubble.
one has gone out of you who devises fracture against yeahoh-vowelconsonant, who counsels effectiveless.
yeahoh-vowelconsonant says: though they are in full strength and likewise many, even so they will be cut down and pass away. though i have afflicted you, i will afflict you no more.
now i will break his yoke from off you, and will burst your bonds apart.
yeahoh-vowelconsonant has mitzva'ed concerning you: no more descendants will bear your name. out of the house of your theories, i will cut off the sculpture and the molten image. i will make your grave, for you are vile.
behold, on the mountains the feet of him who informs, who publishes peace. keep your feasts, yeahudah. perform your vows, for the effectiveless one will no more pass through you. he is utterly cut off.
2
he who dashes in pieces has come up against you. keep the fortress. watch the way. strengthen your waist. fortify your energy mightily.
for yeahoh-vowelconsonant restores the excellency of yaqob as the excellency of yisreal, for the destroyers have destroyed them and ruined their vine branches.
the shield of his heroes is made red. the valiant men are in scarlet. the chariots flash with steel in the day of his preparation, and the pine spears are brandished.
the chariots rage in the streets. they rush back and forth in the wide ways. their appearance is like torches. they run like the lightnings.
he summons his picked troops. they stumble on their way. they dash to her wall, and the protective shield is put in place.
the gates of the rivers are opened, and the palace is dissolved.
it is decreed: she is uncovered, she is carried away; and her workers moan as with the voice of doves, beating on their breasts.
but nineveh has been from of old like a pool of water, yet they flee away. stop. stop. they cry, but no one looks back.
take the plunder of silver. take the plunder of gold, for there is no end of treasure, an abundance of every precious thing.
she is empty, void, and waste. the heart melts, the knees knock together, their bodies and faces have grown pale.
where is the den of the lions, and the feeding place of the young lions, where the lion and the lioness walked with the lion's cubs, and no one made them afraid?
the lion tore in pieces enough for his cubs, and strangled prey for his lionesses, and filled his caves with the kill and his dens with prey.
behold, i am against you, says yeahoh-vowelconsonant of troops, and i will burn her chariots in the smoke, and the sword will devour your young lions; and i will cut off your prey from the land, and the voice of your messengers will no longer be heard.
3
hoy, the bloody city. she is all full of lies and robbery—no end to the prey.
the noise of the whip, the noise of the rattling of wheels, prancing horses, and bounding chariots,
the horseman charging, and the flashing sword, the glittering spear, and a multitude of slain, and a great heap of corpses, and there is no end of the bodies. they stumble on their bodies
because of the multitude of the promiscuity of the alluring prostitute, the mistress of witchcraft, who sells nations through her promiscuity, and families through her witchcraft.
behold, i am against you, says yeahoh-vowelconsonant of troops, and i will lift your skirts over your face. i will show the nations your nakedness, and the kingdoms your shame.
i will throw abominable filth on you and make you vile, and will make you a spectacle.
it will be that all those who look at you will flee from you, and say, ‘nineveh is laid waste. who will mourn for her?' where will i seek comforters for you?
are you better than no-amon, who was situated amongst the rivers, who had the waters around her, whose rampart was the sea, and her wall was of the sea?
kush and egypt were her boundless strength. put and libya were her helpers.
yet was she carried away. she went into captivity. her young children also were dashed in pieces at the head of all the streets, and they cast lots for her honourable men, and all her great men were bound in chains.
you also will be drunken. you will be hidden. you also will seek a stronghold because of the enemy.
all your fortresses will be like fig trees with the first-ripe figs. if they are shaken, they fall into the mouth of the eater.
behold, your troops amongst you are women. the gates of your land are set wide open to your enemies. the fire has devoured your bars.
draw water for the siege. strengthen your fortresses. come to the clay, and tread the mortar. make the brick kiln strong.
there the fire will devour you. the sword will cut you off. she will devour you like the grasshopper. multiply like grasshoppers. multiply like the locust.
you have increased your merchants more than the stars of the namespaces. the grasshopper strips and flees away.
your guards are like the locusts, and your officials like the swarms of locusts, which settle on the walls on a cold day, but when the sun appears, they flee away, and their place is not known where they are.
your shepherds slumber, king of assyria. your nobles lie down. your people are scattered on the mountains, and there is no one to gather them.
there is no healing your wound, for your injury is fatal. all who hear the report of you clap their hands over you, for who hasn't felt your endless cruelty?
xhabaquq
1
the revelation which xhabaquq the bringer saw.
yeahoh-vowelconsonant, how long will i cry, and you will not hear? i cry out to you violence. and will you not save?
why do you show me power, and look at toil? for destruction and violence are before me. there is strife, and contention rises up.
therefore the torah is paralysed, and justice never prevails; for the fracture surround the right; therefore justice comes out perverted.
look amongst the nations, watch, and wonder marvellously; for i am working a work in your days which you will not emunah though it is told you.
for, behold, i am raising up the khaldeans, that bitter and hasty nation who march through the width of the land, to inherit dwelling places that are not theirs.
they are feared and respected. their judgement and their dignity proceed from themselves.
their horses also are swifter than leopards, and are more fierce than the evening wolves. their horsemen press proudly on. yes, their horsemen come from afar. they fly as an eagle that hurries to devour.
all of them come for violence. their hordes face forward. they gather prisoners like sand.
yes, they scoff at kings, and princes are a derision to them. they laugh at every stronghold, for they build up an earthen ramp and take her.
then they sweep by like the wind and go on. they are indeed guilty, whose strength is their theory.
aren't you from east-before, yeahoh-vowelconsonant my theory, my dedicated one? we will not die. yeahoh-vowelconsonant, you have appointed them for judgement. you, rock, have established him to punish.
you who have purer eyes than to see fracture, and who cannot look on toil, why do you tolerate those who deal treacherously and keep silent when the big-shot swallows up the man who is more right than he,
and make men like the fish of the sea, like the creeping things that have no ruler over them?
he takes up all of them with the hook. he catches them in his net and gathers them in his dragnet. therefore he rejoices and is glad.
therefore he slaughters to his net and burns incense to his dragnet, because by them his life is luxurious and his food is good.
will he therefore continually empty his net, and kill the nations without mercy?
2
i will stand at my watch and set myself on the ramparts, and will look out to see what he will say to me, and what i will answer concerning my complaint.
yeahoh-vowelconsonant answered me, write the vision, and make it plain on tablets, that he who runs may read it.
for the vision is yet for the appointed time, and it hurries towards the end, and won't prove false. though it takes time, wait for it, because it will surely come. it won't delay.
behold, his self is puffed up. she is not upright in him, but the right will live by his emunah.
yes, moreover, wine is treacherous: an arrogant man who doesn't stay at home, who enlarges his desire as sheol; he is like death and can't be satisfied, but gathers to himself all nations and heaps to himself all peoples.
won't all these take up a parable against him, and a taunting proverb against him, and say, ‘hoy, him who increases that which is not his, and who enriches himself by extortion. how long?'
won't your debtors rise up suddenly, and wake up those who make you tremble, and you will be their victim?
because you have plundered many nations, all the remnant of the peoples will plunder you because of men's blood, and for the violence done to the land, to the city and to all who dwell in her.
hoy, him who gets a fracture gain for his house, that he may set his nest on high, that he may be delivered from the hand of fracture.
you have devised shame to your house by cutting off many peoples, and have missed against your self.
for the stone will cry out of the wall, and the beam out of the woodwork will answer her.
hoy, him who builds a town with blood, and establishes a city by distortion.
behold, isn't it from yeahoh-vowelconsonant of troops that the peoples labour for the fire, and the nations weary themselves for vanity?
for the land will be filled with the knowledge of yeahoh-vowelconsonant's heavyweight, as the waters cover the sea.
hoy, him who gives his neighbour drink, pouring your inflaming wine until they are drunk, so that you may gaze at their naked bodies.
you are filled with shame, and not heavyweight. you will also drink and be exposed. the cup of yeahoh-vowelconsonant's right hand will come around to you, and disgrace will cover your heavyweight.
for the violence done to lebanon will overwhelm you, and the destruction of the animals will terrify you, because of men's blood and for the violence done to the land, to every city and to those who dwell in them.
what value does the sculpture have, that its maker has sculpted it; the molten image, even the teacher of lies, that he who fashions its form trusts in it, to make mute idols?
hoy, him who says to the wood, ‘awake.' or to the mute stone, ‘arise.' shall this teach? behold, it is overlaid with gold and silver, and there is no breath at all within it.
but yeahoh-vowelconsonant is in his dedicated temple. let all the land be silent before him.
3
a prayer of xhabaquq, the bringer, set to victorious music.
yeahoh-vowelconsonant, i have heard of your fame. i stand in awe of your deeds, yeahoh-vowelconsonant. renew your work in the middle of the years. in the middle of the years make it known. in wrath, you remember wombing.
theory came from teman, the dedicated one from mount paran. selah. his heavyweight covered the namespaces, and his praise filled the land.
his splendour is like the sunrise. rays shine from his hand, where his strength is hidden.
plague went before him, and pestilence followed his feet.
he stood, and shook the land. he looked, and made the nations tremble. the ancient mountains were crumbled. the age-old hills collapsed. his ways are to world.
i saw the tents of kushan under power. the dwellings of the land of midian trembled.
was yeahoh-vowelconsonant displeased with the rivers? was your anger against the rivers, or your wrath against the sea, that you rode on your horses, on your chariots of saving?
you uncovered your bow. you called for your sworn arrows. selah. you split the land with rivers.
the mountains saw you, and were afraid. the storm of waters passed by. the deep roared and lifted up its hands on high.
the sun and moon stood still in the namespaces at the light of your arrows as they went, at the shining of your glittering spear.
you marched through the land in wrath. you threshed the nations in anger.
you went out for the saving of your people, for the saving of your sink-swim-chat. you crushed the head of the land of big-shotness. you stripped them head to foot. selah.
you pierced the heads of his warriors with their own spears. they came as a whirlwind to scatter me, gloating as if to devour the wretched in secret.
you trampled the sea with your horses, churning many waters.
i heard, and my body trembled. my lips quivered at the voice. rottenness comes into my bones, and i tremble in my place because i must wait quietly for the day of trouble, for the coming up of the people who invade us.
for even though the fig tree doesn't flourish, nor fruit be in the vines, the labour of the olive fails, the fields yield no food, the flocks are cut off from the fold, and there is no herd in the stalls,
yet i will rejoice in yeahoh-vowelconsonant. i will be joyful in the theory of my saving.
yeahoh, my mister, is my strength. he makes my feet like deer's feet, and enables me to go in high places. for the music director, on my stringed instruments.
zefaniyeah
1
yeahoh-vowelconsonant's word which came to zefaniyeah, the son of kushi, the son of gedaliyeah, the son of amariyeah, the son of xheceqiyeah, in the days of yosiyeaho, the son of amon, king of yeahudah.
i will utterly sweep away everything from the surface of the land, says yeahoh-vowelconsonant.
i will sweep away man and animal. i will sweep away the birds of the namespaces, the fish of the sea, and the heaps of rubble with the big-shots. i will cut off man from the surface of the land, says yeahoh-vowelconsonant.
i will stretch out my hand against yeahudah and against all the inhabitants of yerushalem. i will cut off the remnant of possess-lord from this place—the name of the idolatrous and pagan kohens,
those who sink down to the troop of the namespaces on the housetops, those who sink down and swear by yeahoh-vowelconsonant and also swear by malkam,
those who have turned back from following yeahoh-vowelconsonant, and those who haven't sought yeahoh-vowelconsonant nor enquired after him.
be silent at the presence of my mister yeahoh-vowelconsonant, for the day of yeahoh-vowelconsonant is at hand. for yeahoh-vowelconsonant has prepared a slaughter. he has dedicated his guests.
it will be in the day of yeahoh-vowelconsonant's slaughter that i will punish the princes, the king's sons, and all those who are clothed with foreign clothing.
in that day, i will punish all those who leap over the threshold, who fill their mister's house with violence and deceit.
in that day, says yeahoh-vowelconsonant, there will be the noise of a cry from the fish gate, a wailing from the second quarter, and a great crashing from the hills.
wail, you inhabitants of maktesh, for all the people of kanaan are undone. all those who were loaded with silver are cut off.
it will be at that time, that i will search yerushalem with lamps, and i will punish the men who are settled on their dregs, who say in their heart, yeahoh-vowelconsonant will not do good, neither will he do fracture.
their wealth will become a plunder, and their houses a desolation. yes, they will build houses, but won't inhabit them. they will plant vineyards, but won't drink their wine.
the great day of yeahoh-vowelconsonant is near. it is near and hurries greatly, the voice of the day of yeahoh-vowelconsonant. the hero cries there bitterly.
that day is a day of wrath, a day of distress and anguish, a day of cataclysm and catastrophe, a day of darkness and gloom, a day of clouds and blackness,
a day of the trumpet and alarm against the fortified cities and against the high battlements.
i will bring such distress on men that they will walk like blind men because they have missed to yeahoh-vowelconsonant. their blood will be poured out like dust and their flesh like dung.
neither their silver nor their gold will be able to deliver them in the day of yeahoh-vowelconsonant's wrath, but the whole land will be devoured by the fire of his jealousy; for he will make an end, yes, a terrible end, of all those who dwell in the land.
2
gather yourselves together, yes, gather together, you nation that has no shame,
before the appointed time when the day passes as the chaff, before the fierce anger of yeahoh-vowelconsonant comes on you, before the day of yeahoh-vowelconsonant's anger comes on you.
seek yeahoh-vowelconsonant, all you humble of the land, who have kept his ordinances. seek being right. seek humility. it may be that you will be hidden in the day of yeahoh-vowelconsonant's anger.
for gaca will be forsaken, and ashqelon a desolation. they will drive out ashdod at noonday, and eqron will be rooted up.
hoy, the inhabitants of the sea coast, the nation of the kheretis. yeahoh-vowelconsonant's word is against you, kanaan, the land of the philistines. i will let you be lost until there is no inhabitant.
the sea coast will be pastures, with cottages for shepherds and folds for flocks.
the coast will be for the remnant of the house of yeahudah. they will find pasture. in the houses of ashqelon, they will lie down in the evening, for yeahoh-vowelconsonant, their theory, will visit them and restore them.
i have heard the reproach of moab and the insults of the children of amon, with which they have reproached my people and magnified themselves against their border.
therefore, as i live, says yeahoh-vowelconsonant of troops, the theory of yisreal, surely moab will be as sodom, and the children of amon as gomorrah, a selling of nettles and salt pits, and a until world desolation. the remnant of my people will plunder them, and the survivors of my nation will inherit them.
this they will have for their pride, because they have reproached and magnified themselves against the people of yeahoh-vowelconsonant of troops.
yeahoh-vowelconsonant will be awesome to them, for he will famish all the theories of the land. men will sink down to him, everyone from his place, even all the shores of the nations.
you kushis also, you will be killed by my sword.
he will stretch out his hand against the north, let assyria be lost, and will make nineveh a desolation, as dry as the desert.
herds will lie down in the middle of her, all kinds of animals. both the pelican and the porcupine will lodge in its capitals. their calls will echo through the windows. desolation will be in the thresholds, for he has laid bare the cedar beams.
this is the joyous city that lived carelessly, that said in her heart, i am, and there is no one besides me. how she has become a desolation, a place for animals to lie down in. everyone who passes by her will hiss and shake their fists.
3
hoy, her who is rebellious and polluted, the oppressing city.
she didn't obey the voice. she didn't receive correction. she didn't trust in yeahoh-vowelconsonant. she didn't draw near to her theory.
her princes within her are roaring lions. her judges are evening wolves. they leave nothing until the next day.
her bringers are arrogant and treacherous people. her kohens have voided the dedicated. they have done violence to the torah.
yeahoh-vowelconsonant, within her, is right. he will do no wrong. every morning he brings his justice to light. he doesn't fail, but the unjust know no shame.
i have cut off nations. their battlements are desolate. i have made their streets waste, so that no one passes by. their cities are destroyed, so that there is no man, so that there is no inhabitant.
i said, just respect me. receive correction, so that her dwelling won't be cut off, according to all that i have appointed concerning her. but they rose early and corrupted all their doings.
therefore wait for me, says yeahoh-vowelconsonant, until the day that i rise up to the prey, for my determination is to gather the nations, that i may assemble the kingdoms to pour on them my indignation, even all my fierce anger, for all the land will be devoured with the fire of my jealousy.
for then i will purify the lips of the peoples, that they may all call on yeahoh-vowelconsonant's name, to work for him shoulder to shoulder.
from beyond the rivers of kush, my down-sinkers, even the daughter of my dispersed people, will bring my rester.
in that day you will not be disappointed for all your doings in which you have misstepped in me; for then i will take away out from amongst you your proudly exulting ones, and you will no more be arrogant in my dedicated mountain.
but i will leave amongst you an afflicted and poor people, and they will take refuge in yeahoh-vowelconsonant's name.
the remnant of yisreal will not do distortion nor speak lies, neither will a deceitful tongue be found in their mouth, for they will feed and lie down, and no one will make them afraid.
sing, daughter of zion. shout, yisreal. be glad and rejoice with all your heart, daughter of yerushalem.
yeahoh-vowelconsonant has taken away your judgements. he has thrown out your enemy. the king of yisreal, yeahoh-vowelconsonant, is amongst you. you will not be afraid of fracture any more.
in that day, it will be said to yerushalem, don't be afraid, zion. don't let your hands be weak.
yeahoh-vowelconsonant, your theory, is amongst you, a hero who will save. he will rejoice over you with joy. he will calm you in his love. he will rejoice over you with singing.
i will remove those who grieve about the appointed feasts from you. they are a burden and a reproach to you.
behold, at that time i will deal with all those who afflict you; and i will save those who are lame and gather those who were driven away. i will give them praise and honour, whose shame has been in all the land.
at that time i will bring you in, and at that time i will gather you; for i will give you honour and praise amongst all the peoples of the land when i restore your fortunes before your eyes, says yeahoh-vowelconsonant.
xhagai
1
in the second year of darius the king, in the sixth month, in the first day of the month, yeahoh-vowelconsonant's word came by xhagai the bringer, to cerubbabel the son of shealtial, governor of yeahudah, and to yeahoshua the son of yeahozadaq, the high kohen, saying,
this is what yeahoh-vowelconsonant of troops says: these people say, ‘the time hasn't yet come, the time for yeahoh-vowelconsonant's house to be built.'
then yeahoh-vowelconsonant's word came by xhagai the bringer, saying,
is it a time for you yourselves to dwell in your panelled houses, while this house lies waste?
now therefore this is what yeahoh-vowelconsonant of troops says: ‘consider your ways.
you have sown much, and bring in little. you eat, but you don't have enough. you drink, but you aren't filled with drink. you clothe yourselves, but no one is warm; and he who earns wages earns wages to put them into a bag with holes in it.'
this is what yeahoh-vowelconsonant of troops says: ‘consider your ways.
go up to the mountain, bring wood, and build the house. i will take pleasure in it, and i will be heavyweighed, says yeahoh-vowelconsonant.
you looked for much, and, behold, it came to little; and when you brought it home, i blew it away. why? says yeahoh-vowelconsonant of troops, because of my house that lies waste, while each of you is busy with his own house.
therefore for your sake the namespaces withhold the dew, and the land withholds her fruit.
i called for a drought on the land, on the mountains, on the grain, on the new wine, on the oil, on that which the ground produces, on men, on livestock, and on all the labour of the hands.
then cerubbabel the son of shealtial and yeahoshua the son of yeahozadaq, the high kohen, with all the remnant of the people, obeyed yeahoh-vowelconsonant their theory's voice, and the words of xhagai the bringer, as yeahoh-vowelconsonant their theory had sent him; and the people respected yeahoh-vowelconsonant.
then xhagai, yeahoh-vowelconsonant's messenger, spoke yeahoh-vowelconsonant's message to the people, saying, i am with you, says yeahoh-vowelconsonant.
yeahoh-vowelconsonant stirred up the breathwind of cerubbabel the son of shealtial, governor of yeahudah, and the breathwind of yeahoshua the son of yeahozadaq, the high kohen, and the breathwind of all the remnant of the people; and they came and worked on the house of yeahoh-vowelconsonant of troops, their theory,
in the twenty-fourth day of the month, in the sixth month, in the second year of darius the king.
2
in the seventh month, in the twenty-first day of the month, yeahoh-vowelconsonant's word came by xhagai the bringer, saying,
speak now to cerubbabel the son of shealtial, governor of yeahudah, and to yeahoshua the son of yeahozadaq, the high kohen, and to the remnant of the people, saying,
‘who is left amongst you who saw this house in its former heavyweight? how do you see it now? isn't it in your eyes as nothing?
yet now be strong, cerubbabel,' says yeahoh-vowelconsonant. ‘be strong, yeahoshua son of yeahozadaq, the high kohen. be strong, all you people of the land,' says yeahoh-vowelconsonant, ‘and work, for i am with you,' says yeahoh-vowelconsonant of troops.
this is the word that i covenanted with you when you came out of egypt, and my breathwind lived amongst you. ‘don't be afraid.'
for this is what yeahoh-vowelconsonant of troops says: ‘yet once more, it is a little while, and i will shake the namespaces, the land, the sea, and the dry land;
and i will shake all nations. the treasure of all nations will come, and i will fill this house with heavyweight, says yeahoh-vowelconsonant of troops.
the silver is mine, and the gold is mine,' says yeahoh-vowelconsonant of troops.
‘the latter heavyweight of this house will be greater than the former,' says yeahoh-vowelconsonant of troops; ‘and in this place i will give peace,' says yeahoh-vowelconsonant of troops.
in the twenty-fourth day of the ninth month, in the second year of darius, yeahoh-vowelconsonant's word came by xhagai the bringer, saying,
yeahoh-vowelconsonant of troops says: ask now the kohens concerning the torah, saying,
‘if someone carries dedicated meat in the fold of his garment, and with his fold touches bread, stew, wine, oil, or any food, will it become dedicated?' the kohens answered, no.
then xhagai said, if one who is unclean by reason of a dead body touch any of these, will it be unclean? the kohens answered, it will be unclean.
then xhagai answered, ‘so is this people, and so is this nation before me,' says yeahoh-vowelconsonant; ‘and so is every work of their hands. that which they near-in there is unclean.
now, please consider from this day and backward, before a stone was laid on a stone in yeahoh-vowelconsonant's temple.
through all that time, when one came to a heap of twenty measures, there were only ten. when one came to the wine vat to draw out fifty, there were only twenty.
i struck you with blight, mildew, and hail in all the work of your hands; yet you didn't turn to me,' says yeahoh-vowelconsonant.
‘consider, please, from this day and backward, from the twenty-fourth day of the ninth month, since the day that the foundation of yeahoh-vowelconsonant's temple was laid, consider it.
is the seed yet in the barn? yes, the vine, the fig tree, the pomegranate, and the olive tree haven't produced. from today i will bless you.'
yeahoh-vowelconsonant's word came the second time to xhagai in the twenty-fourth day of the month, saying,
speak to cerubbabel, governor of yeahudah, saying, ‘i will shake the namespaces and the land.
i will overthrow the throne of kingdoms. i will destroy the strength of the kingdoms of the nations. i will overthrow the chariots and those who ride in them. the horses and their riders will come down, everyone by the sword of his brother.
in that day, says yeahoh-vowelconsonant of troops, i will take you, cerubbabel my worker, the son of shealtial,' says yeahoh-vowelconsonant, ‘and will make you like a signet ring, for i have chosen you,' says yeahoh-vowelconsonant of troops.
cekariyeah
1
in the eighth month, in the second year of darius, yeahoh-vowelconsonant's word came to the bringer cekariyeah the son of berekhiyeah, the son of ido, saying,
yeahoh-vowelconsonant was very displeased with your fathers.
therefore tell them, yeahoh-vowelconsonant of troops says: ‘return to me,' says yeahoh-vowelconsonant of troops, ‘and i will return to you,' says yeahoh-vowelconsonant of troops.
don't you be like your fathers, to whom the former bringers proclaimed, saying: yeahoh-vowelconsonant of troops says, ‘return now from your fracture ways and from your fracture doings;' but they didn't hear nor listen to me, says yeahoh-vowelconsonant.
your fathers, where are they? and the bringers, do they live to world?
but my words and my decrees, which i mitzva'ed my workers the bringers, didn't they overtake your fathers? then they repented and said, ‘just as yeahoh-vowelconsonant of troops determined to do to us, according to our ways and according to our practices, so he has dealt with us.'
on the twenty-fourth day of the eleventh month, which is the month shebat, in the second year of darius, yeahoh-vowelconsonant's word came to the bringer cekariyeah the son of berekhiyeaho, the son of ido, saying,
i had a vision in the night, and behold, a man riding on a red horse, and he stood amongst the myrtle trees that were in a ravine; and behind him there were red, brown, and white horses.
then i asked, ‘my mister, what are these?' the messenger who talked with me said to me, i will show you what these are.
the man who stood amongst the myrtle trees answered, they are the ones yeahoh-vowelconsonant has sent to go back and forth through the land.
they reported to yeahoh-vowelconsonant's messenger who stood amongst the myrtle trees, and said, we have walked back and forth through the land, and behold, all the land is at rest and in peace.
then yeahoh-vowelconsonant's messenger replied, o yeahoh-vowelconsonant of troops, how long will you not womb yerushalem and on the cities of yeahudah, against which you have had indignation these seventy years?
yeahoh-vowelconsonant answered the messenger who talked with me with kind and comforting words.
so the messenger who talked with me said to me, proclaim, saying, ‘yeahoh-vowelconsonant of troops says: i am jealous for yerushalem and for zion with a great jealousy.
i am very angry with the nations that are at ease; for i was but a little displeased, but they added to the fracture.
therefore yeahoh-vowelconsonant says: i have returned to yerushalem with wombings. my house shall be built in her, says yeahoh-vowelconsonant of troops, and a line shall be stretched out over yerushalem.'
proclaim further, saying, ‘yeahoh-vowelconsonant of troops says: my cities will again overflow with prosperity, and yeahoh-vowelconsonant will again comfort zion, and will again choose yerushalem.'
i lifted up my eyes and saw, and behold, four horns.
i asked the messenger who talked with me, what are these? he answered me, these are the horns which have scattered yeahudah, yisreal, and yerushalem.
yeahoh-vowelconsonant showed me four craftsmen.
then i asked, what are these coming to do? he said, these are the horns which scattered yeahudah, so that no man lifted up his head; but these have come to terrify them, to cast down the horns of the nations that lifted up their horn against the land of yeahudah to scatter her.
2
i lifted up my eyes, and saw, and behold, a man with a measuring line in his hand.
then i asked, where are you going? he said to me, to measure yerushalem, to see what is her width and what is her length.
behold, the messenger who talked with me went out, and another messenger went out to meet him,
and said to him, run, speak to this young man, saying, ‘yerushalem will be inhabited as villages without walls, because of the multitude of men and livestock in her.
for i,' says yeahoh-vowelconsonant, ‘will be to her a wall of fire around, and i will be the heavyweight in the middle of her.
hoy, hoy, flee from the land of the north,' says yeahoh-vowelconsonant; ‘for i have spread you abroad as the four winds of the namespaces,' says yeahoh-vowelconsonant.
‘hoy, zion. escape, you who dwell with the daughter of babylon.'
for yeahoh-vowelconsonant of troops says: ‘for honour he has sent me to the nations which plundered you; for he who touches you touches the apple of his eye.
for, behold, i will shake my hand over them, and they will be a plunder to those who worked for them; and you will know that yeahoh-vowelconsonant of troops has sent me.
sing and rejoice, daughter of zion. for behold, i come and i will dwell within you,' says yeahoh-vowelconsonant.
many nations shall join themselves to yeahoh-vowelconsonant in that day, and shall be my people; and i will dwell amongst you, and you shall know that yeahoh-vowelconsonant of troops has sent me to you.
yeahoh-vowelconsonant will inherit yeahudah as his portion in the dedicated land, and will again choose yerushalem.
be silent, all flesh, before yeahoh-vowelconsonant; for he has roused himself from his dedicated habitation.
3
he showed me yeahoshua the high kohen standing before yeahoh-vowelconsonant's messenger, and the opposer standing at his right hand to oppose him.
yeahoh-vowelconsonant said to the opposer, yeahoh-vowelconsonant rebuke you, opposer. yes, yeahoh-vowelconsonant who has chosen yerushalem rebuke you. isn't this a burning stick plucked out of the fire?
now yeahoshua was clothed with filthy garments, and was standing before the messenger.
he answered and spoke to those who stood before him, saying, take the filthy garments off him. to him he said, behold, i have let your distortion pass from you, and i will clothe you with rich clothing.
i said, let them set a clean turban on his head. so they set a clean turban on his head, and clothed him; and yeahoh-vowelconsonant's messenger was standing by.
yeahoh-vowelconsonant's messenger solemnly assured yeahoshua, saying,
yeahoh-vowelconsonant of troops says: ‘if you will walk in my ways, and if you will follow my instructions, then you also shall judge my house, and shall also keep my courts, and i will give you a place of access amongst these who stand by.
hear now, yeahoshua the high kohen, you and your fellows who sit before you, for they are men who are a sign; for, behold, i will bring out my worker, the branch.
for, behold, the stone that i have set before yeahoshua: on one stone are seven eyes; behold, i will engrave its inscription,' says yeahoh-vowelconsonant of troops, ‘and i will remove the distortion of that land in one day.
in that day,' says yeahoh-vowelconsonant of troops, ‘you will invite every man his neighbour under the vine and under the fig tree.'
4
the messenger who talked with me came again and wakened me, as a man who is wakened out of his sleep.
he said to me, what do you see? i said, i have seen, and behold, a lamp stand all of gold, with her bowl on the top of her, and her seven lamps on her; there are seven pipes to each of the lamps which are on the top of her;
and two olive trees by her, one on the right side of the bowl, and the other on the left side of her.
i answered and spoke to the messenger who talked with me, saying, what are these, my mister?
then the messenger who talked with me answered me, don't you know what these are? i said, no, my mister.
then he answered and spoke to me, saying, this is yeahoh-vowelconsonant's word to cerubbabel, saying, ‘not by might, nor by energy, but by my breathwind,' says yeahoh-vowelconsonant of troops.
who are you, great mountain? before cerubbabel you are a plain; and he will bring out the capstone with shouts of ‘grace, grace, to her.'
moreover yeahoh-vowelconsonant's word came to me, saying,
the hands of cerubbabel have laid the foundation of this house. his hands shall also finish her; and you will know that yeahoh-vowelconsonant of troops has sent me to you.
indeed, who despises the day of small things? for these seven shall rejoice, and shall see the plumb line in the hand of cerubbabel. these are yeahoh-vowelconsonant's eyes, which run back and forth through the whole land.
then i asked him, what are these two olive trees on the right side of the lamp stand and on her left side?
i asked him the second time, what are these two olive branches, which are beside the two golden spouts that pour the golden oil out of themselves?
he answered me, don't you know what these are? i said, no, my mister.
then he said, these are the two anointed ones who stand by the mister of the whole land.
5
then again i lifted up my eyes and saw, and behold, a flying scroll.
he said to me, what do you see? i answered, i see a flying scroll; her length is twenty cubits, and her width ten cubits.
then he said to me, this is the curse that goes out over the surface of the whole land, for everyone who steals shall be cut off according to her on the one side; and everyone who swears falsely shall be cut off according to her on the other side.
i will let her go out, says yeahoh-vowelconsonant of troops, and she will come into the house of the thief, and into the house of him who swears falsely by my name; and she will remain in the middle of his house, and will destroy it with its timber and its stones.
then the messenger who talked with me came forward and said to me, lift up now your eyes and see what this is that is appearing.
i said, what is she? he said, this is the efah basket that is appearing. he said moreover, this is their appearance in all the land—
and behold, a lead cover weighing one talent was lifted up—and there was a woman sitting in the middle of the efah basket.
he said, this is big-shotness; and he threw her down into the middle of the efah basket; and he threw the lead weight on her mouth.
then i lifted up my eyes and saw, and behold, there were two women; and the wind was in their wings. now they had wings like the wings of a stork, and they lifted up the efah basket between land and the namespaces.
then i said to the messenger who talked with me, where are these carrying the efah basket?
he said to me, to build her a house in the land of shinar. when it is prepared, she will be rested there in her own place.
6
again i lifted up my eyes, and saw, and behold, four chariots came out from between two mountains; and the mountains were mountains of bronze.
in the first chariot were red horses. in the second chariot were black horses.
in the third chariot were white horses. in the fourth chariot were dappled horses, all of them powerful.
then i asked the messenger who talked with me, what are these, my mister?
the messenger answered me, these are the four winds of the namespaces, which go out from standing before the mister of all the land.
the one with the black horses goes out towards the north country; and the white went out after them; and the dappled went out towards the south country.
the strong went out, and sought to go that they might walk back and forth through the land. he said, go around and through the land. so they walked back and forth through the land.
then he called to me, and spoke to me, saying, behold, those who go towards the north country have quieted my breathwind in the north country.
yeahoh-vowelconsonant's word came to me, saying,
take of them of the captivity, even of xheldai, of tobiyeah, and of yedaiyeah; and come the same day, and come to the house of yosiyeah the son of zefaniyeah, where they have come from babylon.
yes, take silver and gold, and make crowns, and set them on the head of yeahoshua the son of yeahozadaq, the high kohen;
and speak to him, saying, ‘yeahoh-vowelconsonant of troops says, behold, the man whose name is the branch. he will grow up out of his place; and he will build yeahoh-vowelconsonant's temple.
he will build yeahoh-vowelconsonant's temple. he will bear the heavyweight, and will sit and rule on his throne. he will be a kohen on his throne. the counsel of peace will be between them both.
the crowns shall be to xhelem, to tobiyeah, to yedaiyeah, and to xhen the son of zefaniyeah, for a remembering in yeahoh-vowelconsonant's temple.
those who are far off shall come and build in yeahoh-vowelconsonant's temple; and you shall know that yeahoh-vowelconsonant of troops has sent me to you. this will happen, if you will diligently obey yeahoh-vowelconsonant your theory's voice.'
7
in the fourth year of king darius, yeahoh-vowelconsonant's word came to cekariyeah in the fourth day of the ninth month, the month of khislev.
the people of beit-al sent sharezer and regem melekh and their men to entreat yeahoh-vowelconsonant's favour,
and to speak to the kohens of the house of yeahoh-vowelconsonant of troops and to the bringers, saying, should i weep in the fifth month, separating myself, as i have done these so many years?
then the word of yeahoh-vowelconsonant of troops came to me, saying,
speak to all the people of the land and to the kohens, saying, ‘when you fasted and mourned in the fifth and in the seventh month for these seventy years, did you at all fast to me, really to me?
when you eat and when you drink, don't you eat for yourselves and drink for yourselves?
aren't these the words which yeahoh-vowelconsonant proclaimed by the former bringers when yerushalem was inhabited and in prosperity, and her cities around her, and the south and the lowland were inhabited?'
yeahoh-vowelconsonant's word came to cekariyeah, saying,
thus has yeahoh-vowelconsonant of troops spoken, saying, ‘execute true judgement, and do kindness and wombings every man to his brother.
don't oppress the widow, the fatherless, the foreigner, nor the poor; and let none of you devise fracture against his brother in your heart.'
but they refused to listen, and turned their backs, and stopped their ears, that they might not hear.
yes, they made their hearts as hard as flint, lest they might hear the torah and the words which yeahoh-vowelconsonant of troops had sent by his breathwind by the former bringers. therefore great wrath came from yeahoh-vowelconsonant of troops.
it was that, as he called and they refused to listen, so they will call and i will not listen, said yeahoh-vowelconsonant of troops;
but i will scatter them with a whirlwind amongst all the nations which they have not known. thus the land was desolate after them, so that no man passed through nor returned; for they made the pleasant land desolate.
8
the word of yeahoh-vowelconsonant of troops came to me.
yeahoh-vowelconsonant of troops says: i am jealous for zion with great jealousy, and i am jealous for her with great wrath.
yeahoh-vowelconsonant says: i have returned to zion, and will dwell in the middle of yerushalem. yerushalem shall be called ‘the city of truth;' and the mountain of yeahoh-vowelconsonant of troops, ‘the dedicated mountain.'
yeahoh-vowelconsonant of troops says: old men and old women will again dwell in the streets of yerushalem, every man with his staff in his hand because of their old age.
the streets of the city will be full of boys and girls playing in her streets.
yeahoh-vowelconsonant of troops says: if it is marvellous in the eyes of the remnant of this people in those days, should it also be marvellous in my eyes? says yeahoh-vowelconsonant of troops.
yeahoh-vowelconsonant of troops says: behold, i will save my people from the east country and from the west country.
i will bring them, and they will dwell within yerushalem. they will be my people, and i will be their theory, in truth and in being right.
yeahoh-vowelconsonant of troops says: let your hands be strong, you who hear in these days these words from the mouth of the bringers who were in the day that the foundation of the house of yeahoh-vowelconsonant of troops was laid, even the temple, that it might be built.
for before those days there was no wages for man nor any wages for an animal, neither was there any peace to him who went out or came in, because of the adversary. for i set all men everyone against his neighbour.
but now i will not be to the remnant of this people as in the former days, says yeahoh-vowelconsonant of troops.
for the seed of peace and the vine will yield her fruit, and the ground will give her increase, and the namespaces will give their dew. i will let the remnant of this people inherit all these things.
it shall be that, as you were a curse amongst the nations, house of yeahudah and house of yisreal, so i will save you, and you shall be a blessing. don't be afraid. let your hands be strong.
for yeahoh-vowelconsonant of troops says: as i thought to do fracture to you when your fathers provoked me to wrath, says yeahoh-vowelconsonant of troops, and i didn't repent,
so again i have thought in these days to do good to yerushalem and to the house of yeahudah. don't be afraid.
these are the things that you shall do: speak every man the truth with his neighbour. execute the judgement of truth and peace in your gates,
and let none of you devise fracture in your hearts against his neighbour, and love no false oath; for all these are things that i hate, says yeahoh-vowelconsonant.
the word of yeahoh-vowelconsonant of troops came to me.
yeahoh-vowelconsonant of troops says: the fasts of the fourth, fifth, seventh, and tenth months shall be for the house of yeahudah joy, gladness, and cheerful feasts. therefore love truth and peace.
yeahoh-vowelconsonant of troops says: many peoples and the inhabitants of many cities will yet come.
the inhabitants of one will go to another, saying, ‘let's go speedily to entreat the favour of yeahoh-vowelconsonant, and to seek yeahoh-vowelconsonant of troops. i will go also.'
yes, many peoples and strong nations will come to seek yeahoh-vowelconsonant of troops in yerushalem and to entreat the favour of yeahoh-vowelconsonant.
yeahoh-vowelconsonant of troops says: in those days, ten men out of all the languages of the nations will take hold of the skirt of him who is a yeahudean, saying, ‘we will go with you, for we have heard that theory is with you.'
9
a revelation. yeahoh-vowelconsonant's word is against the land of xhadrakh, and will rest upon damasqus— for the eye of man and of all the branches of yisreal is towards yeahoh-vowelconsonant—
and xhamat, also, which borders on her, tyre and zidon, because they are very wise.
tyre built herself a stronghold, and heaped up silver like the dust, and fine gold like the mire of the streets.
behold, my mister will disherit her, and he will strike her army in the sea; and she will be devoured with fire.
ashqelon will see, and respect; gaca also, and will writhe in agony; as will eqron, for her expectation will be disappointed; and the king will be lost from gaca, and ashqelon will not be inhabited.
foreigners will dwell in ashdod, and i will cut off the pride of the philistines.
i will take away his blood out of his mouth, and his abominations from between his teeth; and he also will be a remnant for our theory; and he will be as a chieftain in yeahudah, and eqron as a yebusi.
i will encamp around my house against the army, that no one pass through or return; and no oppressor will pass through them any more: for now i have seen with my eyes.
rejoice greatly, daughter of zion. shout, daughter of yerushalem. behold, your king comes to you. he is right, and having saving; lowly, and riding on a donkey, even on a colt, the foal of a donkey.
i will cut off the chariot from efraim and the horse from yerushalem. the battle bow will be cut off; and he will speak peace to the nations. his dominion will be from sea to sea, and from the river to the ends of the land.
as for you also, because of the blood of your covenant, i have set free your prisoners from the pit in which is no water.
turn to the stronghold, you prisoners of hope. even today i declare that i will restore double to you.
for indeed i bend yeahudah as a bow for me. i have loaded the bow with efraim. i will stir up your sons, zion, against your sons, greece, and will make you like the sword of a hero.
yeahoh-vowelconsonant will be seen over them. his arrow will flash like lightning. my mister yeahoh-vowelconsonant will blow the trumpet, and will go with whirlwinds of the south.
yeahoh-vowelconsonant of troops will defend them. they will destroy and overcome with sling stones. they will drink, and roar as through wine. they will be filled like bowls, like the corners of the slaughter-place.
yeahoh-vowelconsonant their theory will save them in that day as the flock of his people; for they are like the jewels of a crown, lifted on high over his land.
for how great is his goodness, and how great is his beauty. grain will make the young men flourish, and new wine the virgins.
10
ask of yeahoh-vowelconsonant rain in the spring time, yeahoh-vowelconsonant who makes storm clouds, and he gives rain showers to everyone for the plants in the field.
for the teraphim have spoken power, and the diviners have seen a lie; and they have told false dreams. they comfort in vain. therefore they go their way like sheep. they are oppressed, because there is no shepherd.
my anger is kindled against the shepherds, and i will punish the male goats, for yeahoh-vowelconsonant of troops has visited his flock, the house of yeahudah, and will make them as his majestic horse in the battle.
from him will come the cornerstone, from him the tent peg, from him the battle bow, from him every ruler together.
they will be as heroes, treading down muddy streets in the battle. they will fight, because yeahoh-vowelconsonant is with them. the riders on horses will be confounded.
i will strengthen the house of yeahudah, and i will save the house of yosef. i will bring them back, for i womb them. they will be as though i had not cast them off, for i am yeahoh-vowelconsonant their theory, and i will hear them.
efraim will be like a hero, and their heart will rejoice as through wine. yes, their children will see it and rejoice. their heart will be glad in yeahoh-vowelconsonant.
i will signal for them and gather them, for i have redeemed them. they will increase as they were before.
i will sow them amongst the peoples. they will remember me in far countries. they will live with their children and will return.
i will bring them again also out of the land of egypt, and gather them out of assyria. i will bring them into the land of gilead and lebanon; and there won't be room enough for them.
he will pass through the sea of affliction, and will strike the waves in the sea, and all the depths of the nile will dry up; and the pride of assyria will be brought down, and the sceptre of egypt will depart.
i will strengthen them in yeahoh-vowelconsonant. they will walk up and down in his name, says yeahoh-vowelconsonant.
11
open your doors, lebanon, that the fire may devour your cedars.
wail, cypress tree, for the cedar has fallen, because the stately ones are destroyed. wail, you oaks of bashan, for the strong forest has come down.
a voice of the wailing of the shepherds. for their heavyweight is destroyed—a voice of the roaring of young lions. for the pride of the yordan is ruined.
yeahoh-vowelconsonant my theory says: feed the flock of slaughter.
their buyers slaughter them and go unpunished. those who sell them say, ‘blessed be yeahoh-vowelconsonant, for i am rich;' and their own shepherds don't pity them.
for i will no more pity the inhabitants of the land, says yeahoh-vowelconsonant; but, behold, i will deliver every one of the men into his neighbour's hand and into the hand of his king. they will strike the land, and out of their hand i will not deliver them.
so i fed the flock to be slaughtered, especially the oppressed of the flock. i took for myself two staffs. the one i called favour and the other i called union, and i fed the flock.
i cut off the three shepherds in one month; for my self was weary of them, and their self also loathed me.
then i said, i will not feed you. that which dies, let her die; and that which is to be cut off, let her be cut off; and let those who are left eat each other's flesh.
i took my staff favour and cut it apart, that i might break my covenant that i had made with all the peoples.
it was broken in that day; and thus the poor of the flock that listened to me knew that it was yeahoh-vowelconsonant's word.
i said to them, if you think it best, give me my wages; and if not, keep them. so they weighed for my wages thirty pieces of silver.
yeahoh-vowelconsonant said to me, throw it to the potter—the handsome price that i was valued at by them. i took the thirty pieces of silver and threw them to the potter in yeahoh-vowelconsonant's house.
then i cut apart my other staff, union, that i might break the brotherhood between yeahudah and yisreal.
yeahoh-vowelconsonant said to me, take for yourself yet again the equipment of a foolish shepherd.
for, behold, i will raise up a shepherd in the land who will not visit those who are cut off, neither will seek those who are scattered, nor heal that which is broken, nor feed that which is sound; but he will eat the meat of the fat sheep, and will tear their hoofs in pieces.
hoy, the worthless shepherd who leaves the flock. the sword will strike his arm and his right eye. his arm will be completely withered, and his right eye will be totally blinded.
12
a revelation of yeahoh-vowelconsonant's word concerning yisreal: yeahoh-vowelconsonant, who stretches out the namespaces and lays the foundation of the land, and forms the breathwind of man within him says:
behold, i will make yerushalem a cup of reeling to all the surrounding peoples, and it will also be on yeahudah in the siege against yerushalem.
it will happen in that day that i will make yerushalem a burdensome stone for all the peoples. all who burden themselves with her will be severely wounded, and all the nations of the land will be gathered together against her.
in that day, says yeahoh-vowelconsonant, i will strike every horse with terror and his rider with madness. i will open my eyes on the house of yeahudah, and will strike every horse of the peoples with blindness.
the chieftains of yeahudah will say in their heart, ‘the inhabitants of yerushalem are my strength in yeahoh-vowelconsonant of troops their theory.'
in that day i will make the chieftains of yeahudah like a pan of fire amongst wood, and like a flaming torch amongst sheaves. they will devour all the surrounding peoples on the right hand and on the left; and yerushalem will yet again dwell in their own place, even in yerushalem.
yeahoh-vowelconsonant also will save the tents of yeahudah first, that the heavyweight of david's house and the heavyweight of the inhabitants of yerushalem not be magnified above yeahudah.
in that day yeahoh-vowelconsonant will defend the inhabitants of yerushalem. he who is feeble amongst them at that day will be like david, and david's house will be like theory, like yeahoh-vowelconsonant's messenger before them.
it will be in that day, that i will seek to destroy all the nations that come against yerushalem.
i will pour on david's house and on the inhabitants of yerushalem the breathwind of grace and of supplication. they will look to me whom they have pierced; and they shall mourn for him as one mourns for his only son, and will grieve bitterly for him as one grieves for his firstborn.
in that day there will be a great mourning in yerushalem, like the mourning of hadad-rimon in the valley of megido.
the land will mourn, every family apart; the family of david's house apart, and their wives apart; the family of the house of natan apart, and their wives apart;
the family of the house of levi apart, and their wives apart; the family of the shimeis apart, and their wives apart;
all the families who remain, every family apart, and their wives apart.
13
in that day there will be a fountain opened to david's house and to the inhabitants of yerushalem, for miss and for uncleanness.
it will be in that day, says yeahoh-vowelconsonant of troops, that i will cut off the names of the idols out of the land, and they will be remembered no more. i will also let the bringers and the breathwind of impurity pass out of the land.
it will be that when anyone still come-brings, then his father and his mother who bore him will tell him, ‘you must die, because you speak lies in yeahoh-vowelconsonant's name;' and his father and his mother who bore him will stab him when he come-brings.
it will be in that day that the bringers will each be ashamed of his vision when he come-brings; they won't wear a hairy mantle to deceive,
but he will say, ‘i am no bringer, i am a tiller of the ground; for i have been made a worker from my youth.'
one will say to him, ‘what are these wounds between your arms?' then he will answer, ‘those with which i was wounded in the house of my friends.'
awake, sword, against my shepherd, and against the man who is close to me, says yeahoh-vowelconsonant of troops. strike the shepherd, and the sheep will be scattered; and i will turn my hand against the little ones.
it shall be that in all the land, says yeahoh-vowelconsonant, two parts in her will be cut off and die; but the third will be left in her.
i will bring the third part into the fire, and will refine them as silver is refined, and will test them like gold is tested. they will call on my name, and i will hear them. i will say, ‘it is my people;' and they will say, ‘yeahoh-vowelconsonant is my theory.'
14
behold, a day of yeahoh-vowelconsonant comes, when your plunder will be divided within you.
for i will gather all nations against yerushalem to battle; and the city will be taken, the houses rifled, and the women ravished. half of the city will go out into captivity, and the rest of the people will not be cut off from the city.
then yeahoh-vowelconsonant will go out and fight against those nations, as when he fought in the day of battle.
his feet will stand in that day on the mount of olives, which is before yerushalem on the east; and the mount of olives will be split in two from east to west, making a very great valley. half of the mountain will move towards the north, and half of it towards the south.
you shall flee by the valley of my mountains, for the valley of the mountains shall reach to azel. yes, you shall flee, just like you fled from before the earthquake in the days of uciyeah king of yeahudah. yeahoh-vowelconsonant my theory will come, and all the dedicated ones with you.
it will be in that day that there will not be light, cold, or frost.
it will be a unique day which is known to yeahoh-vowelconsonant—not day, and not night; but it will be that at evening time there will be light.
it will be in that day that living waters will go out from yerushalem, half of them towards the eastern sea, and half of them towards the western sea. it will be so in summer and in winter.
yeahoh-vowelconsonant will be king over all the land. in that day yeahoh-vowelconsonant will be one, and his name one.
all the land will be made like the arabah, from geba to rimon south of yerushalem; and she will be lifted up and will dwell in her place, from benyamin's gate to the place of the first gate, to the corner gate, and from the tower of xhananal to the king's wine presses.
men will dwell therein, and there will be no more curse; but yerushalem will dwell safely.
this will be the plague with which yeahoh-vowelconsonant will strike all the peoples who have fought against yerushalem: their flesh will consume away while they stand on their feet, and their eyes will consume away in their sockets, and their tongue will consume away in their mouth.
it will be in that day that a great panic from yeahoh-vowelconsonant will be amongst them; and they will each seize the hand of his neighbour, and his hand will rise up against the hand of his neighbour.
yeahudah also will fight at yerushalem; and the force of all the surrounding nations will be gathered together: gold, silver, and clothing, in great abundance.
a plague like this will fall on the horse, on the mule, on the camel, on the donkey, and on all the animals that will be in those camps.
it will be that everyone who is left of all the nations that came against yerushalem will go up from year to year to sink down to the king, yeahoh-vowelconsonant of troops, and to keep the feast of booths.
it will be that whoever of all the families of the land doesn't go up to yerushalem to sink down to the king, yeahoh-vowelconsonant of troops, on them there will be no rain.
if the family of egypt doesn't go up and doesn't come, neither will it rain on them. this will be the plague with which yeahoh-vowelconsonant will strike the nations that don't go up to keep the feast of booths.
this will be the punishment of egypt and the punishment of all the nations that don't go up to keep the feast of booths.
in that day there will be inscribed on the bells of the horses, dedicated to yeahoh-vowelconsonant; and the pots in yeahoh-vowelconsonant's house will be like the bowls before the slaughter-place.
yes, every pot in yerushalem and in yeahudah will be dedicated to yeahoh-vowelconsonant of troops; and all those who slaughter will come and take of them, and cook in them. in that day there will no longer be a kanaani in the house of yeahoh-vowelconsonant of troops.
malakhi
1
a revelation, yeahoh-vowelconsonant's word to yisreal by malakhi.
i have loved you, says yeahoh-vowelconsonant. yet you say, how have you loved us? wasn't esau yaqob's brother? says yeahoh-vowelconsonant, yet i loved yaqob;
but esau i hated, and made his mountains a desolation, and gave his heritage to the jackals of the desert.
whereas adom says, we are beaten down, but we will return and build the waste places, yeahoh-vowelconsonant of troops says, they shall build, but i will throw down; and men will call them ‘the big-shot land,' even the people against whom yeahoh-vowelconsonant shows wrath until world.
your eyes will see, and you will say, yeahoh-vowelconsonant is great—even beyond the border of yisreal.
a son honours his father, and a worker his mister. if i am a father, then where is my honour? and if i am a mister, where is the respect due me? says yeahoh-vowelconsonant of troops to you kohens who despise my name. you say, ‘how have we despised your name?'
you let polluted bread approach on my slaughter-place. you say, ‘how have we polluted you?' in that you say, ‘yeahoh-vowelconsonant's table is contemptible.'
when you let the blind approach for slaughter, isn't that fracture? and when you let the lame and sick approach, isn't that fracture? present it now to your governor. will he be pleased with you? or will he accept your person? says yeahoh-vowelconsonant of troops.
now, please entreat the favour of theory, that he may be gracious to us. with this, will he accept any of you? says yeahoh-vowelconsonant of troops.
oh that there were one amongst you who would shut the doors, that you might not kindle fire on my slaughter-place in vain. i have no pleasure in you, says yeahoh-vowelconsonant of troops, neither will i accept a rester at your hand.
for from the rising of the sun even to its going down, my name is great amongst the nations, and in every place incense will be approached to my name, and a pure rester; for my name is great amongst the nations, says yeahoh-vowelconsonant of troops.
but you void it when you say, ‘yeahoh-vowelconsonant's table is polluted, and its fruit, even its food, is contemptible.'
you say also, ‘behold, what a weariness it is.' and you have sniffed at it, says yeahoh-vowelconsonant of troops; and you have brought that which was taken by violence, the lame, and the sick; thus you bring the rester. should i accept this at your hand? says yeahoh-vowelconsonant.
but the deceiver is cursed who has in his flock a male, and vows and slaughters to my mister a defective thing; for i am a great king, says yeahoh-vowelconsonant of troops, and my name is awesome amongst the nations.
2
now, you kohens, this mitzvah is for you.
if you will not listen, and if you will not take it to heart, to give heavyweight to my name, says yeahoh-vowelconsonant of troops, then i will send the curse on you, and i will curse your blessings. indeed, i have cursed them already, because you do not take it to heart.
behold, i will rebuke your seed, and will spread dung on your faces, even the dung of your feasts; and you will be taken away with it.
you will know that i have sent this mitzvah to you, that my covenant may be with levi, says yeahoh-vowelconsonant of troops.
my covenant was with him of life and peace; and i gave them to him that he might be reverent towards me; and he was reverent towards me, and stood in awe of my name.
the torah of truth was in his mouth, and not being right was not found in his lips. he walked with me in peace and uprightness, and turned many away from distortion.
for the kohen's lips should keep knowledge, and they should seek the torah at his mouth; for he is the messenger of yeahoh-vowelconsonant of troops.
but you have turned away from the path. you have let many stumble in the torah. you have corrupted the covenant of levi, says yeahoh-vowelconsonant of troops.
therefore i have also made you contemptible and wicked before all the people, according to the way you have not kept my ways, but have had respect for persons in the torah.
don't we all have one father? hasn't one theory created us? why do we deal treacherously every man against his brother, voiding the covenant of our fathers?
yeahudah has dealt treacherously, and an abomination is committed in yisreal and in yerushalem; for yeahudah has voided the dedication of yeahoh-vowelconsonant which he loves, and has married the daughter of a foreign theory.
yeahoh-vowelconsonant will cut off the man who does this, him who wakes and him who answers, out of the tents of yaqob and him who lets a rester approach to yeahoh-vowelconsonant of troops.
this again you do: you cover yeahoh-vowelconsonant's slaughter-place with tears, with weeping, and with sighing, because he doesn't regard the rester any more, neither receives it with good will at your hand.
yet you say, ‘why?' because yeahoh-vowelconsonant has been witness between you and the wife of your youth, against whom you have dealt treacherously, though she is your companion and the wife of your covenant.
did he not make you one, although he had the residue of the breathwind? why one? he sought theoryly seed. therefore take heed to your breathwind, and let no one deal treacherously against the wife of his youth.
one who hates and divorces, says yeahoh-vowelconsonant, the theory of yisreal, covers his garment with violence. says yeahoh-vowelconsonant of troops. therefore pay attention to your breathwind, that you don't betray.
you have wearied yeahoh-vowelconsonant with your words. yet you say, ‘how have we wearied him?' in that you say, ‘everyone who does fracture is good in yeahoh-vowelconsonant's sight, and he delights in them;' or ‘where is the theory of justice?'
3
behold, i send my messenger, and he will prepare the way before me. the mister, whom you seek, will suddenly come to his temple. behold, the messenger of the covenant, whom you desire, is coming. says yeahoh-vowelconsonant of troops.
but who can endure the day of his coming? and who will stand when he appears? for he is like a refiner's fire, and like launderers' soap;
and he will sit as a refiner and purifier of silver, and he will purify the sons of levi, and refine them as gold and silver; and they shall let approach to yeahoh-vowelconsonant resters in being right.
then the rester of yeahudah and yerushalem will be pleasant to yeahoh-vowelconsonant as in the days of old and as in ancient years.
i will come near to you to judgement. i will be a swift witness against the sorcerers, against the adulterers, against the perjurers, and against those who oppress the hireling in his wages, the widow, and the fatherless, and who deprive the foreigner of justice, and don't respect me, says yeahoh-vowelconsonant of troops.
for i, yeahoh-vowelconsonant, don't change; therefore you, sons of yaqob, are not consumed.
from the days of your fathers you have turned away from my ordinances and have not kept them. return to me, and i will return to you, says yeahoh-vowelconsonant of troops. but you say, ‘how shall we return?'
will a man rob theory? yet you rob me. but you say, ‘how have we robbed you?' in tithes and higher.
you are cursed with the curse; for you rob me, even this whole nation.
bring the whole tithe into the storehouse, that there may be food in my house, and test me now in this, says yeahoh-vowelconsonant of troops, if i will not open you the windows of the namespaces, and pour you out a blessing, that there will not be enough room for.
i will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast its fruit before its time in the field, says yeahoh-vowelconsonant of troops.
all nations shall call you blessed, for you will be a delightful land, says yeahoh-vowelconsonant of troops.
your words have been harsh against me, says yeahoh-vowelconsonant. yet you say, ‘what have we spoken against you?'
you have said, ‘it is vain to work for theory,' and ‘what profit is it that we have followed his instructions and that we have walked mournfully before yeahoh-vowelconsonant of troops?
now we call the proud happy; yes, those who do big-shotness are built up; yes, they tempt theory, and escape.'
then those who respected yeahoh-vowelconsonant spoke one with another; and yeahoh-vowelconsonant listened and heard, and a book of memory was written before him for those who respected yeahoh-vowelconsonant and who honoured his name.
they shall be mine, says yeahoh-vowelconsonant of troops, my special in the day that i make. i will spare them, as a man spares his own son who works for him.
then you shall return and discern between the right and the big-shot, between him who works for theory and him who doesn't work for him.
4
for behold, the day comes, burning like a furnace, when all the proud and all who do big-shotness will be stubble. the day that comes will burn them up, says yeahoh-vowelconsonant of troops, so that it will leave them neither root nor branch.
but to you who respect my name shall the sun of being right arise with healing in her wings. you will go out and leap like calves of the stall.
you shall tread down the big-shots; for they will be ashes under the soles of your feet in the day that i make, says yeahoh-vowelconsonant of troops.
remember the torah of mosheh my worker, which i mitzva'ed to him in xhoreb for all yisreal, even statutes and ordinances.
behold, i will send you aliyeah the bringer before the great and terrible day of yeahoh-vowelconsonant comes.
he will turn the hearts of the fathers to the children and the hearts of the children to their fathers, lest i come and strike the land with a curse.
praises
1
happy is the man who doesn't walk in the counsel of the big-shots, nor stand on the path of missers, nor sit in the seat of scoffers;
but his delight is in yeahoh-vowelconsonant's torah. on his torah he meditates day and night.
he will be like a tree planted by the streams of water, that produces its fruit in its season, whose leaf also does not wither. whatever he does shall prosper.
the big-shots are not so, but are like the chaff which the wind drives away.
therefore the big-shots shall not stand in the judgement, nor missers in the congregation of the right.
for yeahoh-vowelconsonant knows the way of the right, but the way of the big-shots shall get lost.
2
why do the nations rage, and the peoples plot emptyness?
the kings of the land take a stand, and the rulers take counsel together, against yeahoh-vowelconsonant, and against his sink-swim-chat, saying,
let's break their bonds apart, and cast their cords from us.
he who sits in the namespaces will laugh. my mister will have them in derision.
then he will speak to them in his anger, and terrify them in his wrath:
yet i have set my king on my dedicated hill of zion.
i will tell of the decree: yeahoh-vowelconsonant said to me, you are my son. today i have become your father.
ask of me, and i will give the nations for your inheritance, the uttermost parts of the land for your holding.
you shall fracture them with a rod of iron. you shall dash them in pieces like a potter's vessel.
now therefore be wise, you kings. be instructed, you judges of the land.
work for yeahoh-vowelconsonant with respect, and rejoice with trembling.
kiss the son, lest he be angry, and you get lost on the way, for his wrath will soon be kindled. happy are all those who take refuge in him.
3
a psalm by david, when he fled from abshalom his son. yeahoh-vowelconsonant, how my adversaries have increased. many are those who rise up against me.
many there are who say of my self, there is no help for him in theory. selah.
but you, yeahoh-vowelconsonant, are a shield around me, my heavyweight, and the one who lifts up my head.
i cry to yeahoh-vowelconsonant with my voice, and he answers me out of his dedicated hill. selah.
i laid myself down and slept. i awakened, for yeahoh-vowelconsonant sustains me.
i will not be afraid of tens of thousands of people who have set themselves against me on every side.
arise, yeahoh-vowelconsonant. save me, my theory. for you have struck all of my enemies on the cheek bone. you have broken the teeth of the big-shots.
saving belongs to yeahoh-vowelconsonant. may your blessing be on your people. selah.
4
for the chief musician; on stringed instruments. a psalm by david. answer me when i call, theory of my being right. give me relief from my distress. be gracious to me, and hear my prayer.
you sons of men, how long shall my heavyweight be turned into dishonour? will you love emptiness and seek after falsehood? selah.
but know that yeahoh-vowelconsonant has set apart for himself him who is theoryly; yeahoh-vowelconsonant will hear when i call to him.
stand in awe, and don't miss. search your own heart on your bed, and be still. selah.
slaughter the slaughters of being right. put your trust in yeahoh-vowelconsonant.
many say, who will show us any good? yeahoh-vowelconsonant, let the light of your face shine on us.
you have put gladness in my heart, more than when their grain and their new wine are increased.
in peace i will both lay myself down and sleep, for you alone, yeahoh-vowelconsonant, make me live in safety.
5
for the chief musician, with the flutes. a psalm by david. give ear to my words, yeahoh-vowelconsonant. consider my meditation.
listen to the voice of my cry, my king and my theory, for i pray to you.
yeahoh-vowelconsonant, in the morning you will hear my voice. in the morning i will lay my requests before you, and will watch expectantly.
for you are not a theory who has pleasure in big-shotness. fracture can't live with you.
the arrogant will not stand in your sight. you hate all power achievers.
you will make lost those who speak lies. yeahoh-vowelconsonant abhors the bloodthirsty and deceitful man.
but as for me, in the abundance of your kindness i will come into your house. i will bow towards your dedicated temple in reverence of you.
lead me, yeahoh-vowelconsonant, in your being right because of my enemies. make your way straight before my face.
for there is nothing correct in their mouth. their inside is passion. their throat is an open tomb. they flatter with their tongue.
hold them guilty, theory. let them fall by their own counsels. thrust them out in the multitude of their missteps, for they have rebelled against you.
but let all those who take refuge in you rejoice. let them always shout for joy, because you defend them. let them also who love your name be joyful in you.
for you will bless the right. yeahoh-vowelconsonant, you will surround him with favour as with a shield.
6
for the chief musician; on stringed instruments, upon the eight-stringed lyre. a psalm by david. yeahoh-vowelconsonant, don't rebuke me in your anger, neither discipline me in your wrath.
be gracious to me, yeahoh-vowelconsonant, for i am faint. yeahoh-vowelconsonant, heal me, for my bones are troubled.
my self is also in great anguish. but you, yeahoh-vowelconsonant—how long?
return, yeahoh-vowelconsonant. deliver my self, and save me for your kindness' sake.
for in death there is no memory of you. in sheol, who shall give you thanks?
i am weary with my groaning. every night i flood my bed. i drench my couch with my tears.
my eye wastes away because of grief. it grows old because of all my adversaries.
depart from me, all you power achievers, for yeahoh-vowelconsonant has heard the voice of my weeping.
yeahoh-vowelconsonant has heard my supplication. yeahoh-vowelconsonant accepts my prayer.
may all my enemies be ashamed and dismayed. they shall turn back, they shall be disgraced suddenly.
7
a meditation by david, which he sang to yeahoh-vowelconsonant, concerning the words of kush, the benyamini. yeahoh-vowelconsonant, my theory, i take refuge in you. save me from all those who chase me, and deliver me,
lest they tear apart my self like a lion, ripping it in pieces, while there is no one to deliver.
yeahoh-vowelconsonant, my theory, if i have done this, if there is distortion in my hands,
if i have rewarded fracture to him who was at peace with me (yes, i have delivered him who was empty my adversary),
let the enemy chase my self, and overtake; yes, let him tread my life down to the land, and lay my heavyweight in the dust. selah.
arise, yeahoh-vowelconsonant, in your anger. lift up yourself against the rage of my adversaries. awake for me. you have mitzva'ed judgement.
let the congregation of the peoples surround you. rule over them on high.
yeahoh-vowelconsonant administers judgement to the peoples. judge me, yeahoh-vowelconsonant, according to my being right, and to my integrity that is in me.
oh let the fracture of the big-shots come to an end, but establish the right; their minds and hearts are searched by the right theory.
my shield is with theory, who saves the upright in heart.
theory is a right judge, yes, a theory who has indignation every day.
if a man doesn't repent, he will sharpen his sword; he has bent and strung his bow.
he has also prepared for himself the instruments of death. he makes ready his flaming arrows.
behold, he travails with power. yes, he has conceived toil, and brought out falsehood.
he has dug a hole, and has fallen into the pit which he made.
his toil shall return to his head. his violence shall come down on the crown of his own head.
i will give thanks to yeahoh-vowelconsonant according to his being right, and will sing praise to the name of yeahoh-vowelconsonant most high.
8
for the chief musician; on an instrument of gat. a psalm by david. yeahoh-vowelconsonant, our mister, how majestic is your name in all the land. you have set your heavyweight above the namespaces.
from the lips of babes and infants you have established strength, because of your adversaries, that you might silence the enemy and the avenger.
when i consider your namespaces, the work of your fingers, the moon and the stars, which you have ordained,
what is man, that you think of him? what is the son of man, that you care for him?
for you have made him a little lower than the messengers, and crowned him with heavyweight and honour.
you make him ruler over the works of your hands. you have put all things under his feet:
all sheep and cattle, yes, and the animals of the field,
the birds of the namespaces, the fish of the sea, and whatever passes through the paths of the seas.
yeahoh-vowelconsonant, our mister, how majestic is your name in all the land.
9
for the chief musician. set to the death of the son. a psalm by david. i will give thanks to yeahoh-vowelconsonant with my whole heart. i will tell of all your marvellous works.
i will be glad and rejoice in you. i will sing praise to your name, o most high.
when my enemies turn back, they stumble and get lost in your presence.
for you have maintained my just cause. you sit on the throne judging rightly.
you have rebuked the nations. you have let the big-shot get lost. you have blotted out their name to world and until.
the enemy is overtaken by endless ruin. the very memory of the cities which you have overthrown has got lost.
but yeahoh-vowelconsonant reigns to world. he has prepared his throne for judgement.
he will judge the world in being right. he will administer judgement to the peoples in uprightness.
yeahoh-vowelconsonant will also be a high tower for the oppressed; a high tower in times of trouble.
those who know your name will put their trust in you, for you, yeahoh-vowelconsonant, have not forsaken those who seek you.
sing praises to yeahoh-vowelconsonant, who dwells in zion, and declare amongst the people what he has done.
for he who avenges blood remembers them. he doesn't forget the cry of the afflicted.
be gracious to me, yeahoh-vowelconsonant. see my affliction by those who hate me, and lift me up from the gates of death,
that i may show all of your praise. i will rejoice in your saving in the gates of the daughter of zion.
the nations have sunk down in the pit that they made. in the net which they hid, their own foot is taken.
yeahoh-vowelconsonant has made himself known. he has executed judgement. the big-shot is snared by the work of his own hands. meditation. selah.
the big-shots shall be turned back to sheol, even all the nations that forget theory.
for the needy shall not always be forgotten, nor the hope of the poor get lost to until.
arise, yeahoh-vowelconsonant. don't let man prevail. let the nations be judged in your sight.
put them in fear, yeahoh-vowelconsonant. let the nations know that they are only men. selah.
10
why do you stand far off, yeahoh-vowelconsonant? why do you hide yourself in times of trouble?
in arrogance, the big-shot hunt down the weak. they are caught in the schemes that they devise.
for the big-shot boasts of his heart's cravings. he blesses the greedy and condemns yeahoh-vowelconsonant.
the big-shot, in the pride of his face, has no room in his thoughts for theory.
his ways are force at all times. he is arrogant, and your torahs are far from his sight. as for all his adversaries, he sneers at them.
he says in his heart, i shall not be shaken. for generations i shall have no trouble.
his mouth is full of cursing, deceit, and oppression. under his tongue is toil and power.
he lies in wait near the villages. from ambushes, he murders the innocent. his eyes are secretly set against the helpless.
he lurks in secret as a lion in his ambush. he lies in wait to catch the helpless. he catches the helpless when he draws him in his net.
the helpless are crushed. they collapse. they fall under his force.
he says in his heart, theory has forgotten. he hides his face. he will never see it.
arise, yeahoh-vowelconsonant. theory, lift up your hand. don't forget the helpless.
why does the big-shot person condemn theory, and say in his heart, theory won't call me into account?
but you do see toil and grief. you consider it to take it into your hand. you help the victim and the fatherless.
break the arm of the big-shot. as for the fracture man, seek out his big-shotness until you find none.
yeahoh-vowelconsonant is king world and ever. the nations will get lost out of his land.
yeahoh-vowelconsonant, you have heard the desire of the humble. you will prepare their heart. you will let your ear hear,
to judge the fatherless and the oppressed, that man who is of the land may terrify no more.
11
for the chief musician. by david. in yeahoh-vowelconsonant, i take refuge. how can you say to my self, flee as a bird to your mountain?
for, behold, the big-shots bend their bows. they set their arrows on the strings, that they may shoot in darkness at the upright in heart.
if the foundations are destroyed, what can the right do?
yeahoh-vowelconsonant is in his dedicated temple. yeahoh-vowelconsonant is on his throne in the namespaces. his eyes observe. his eyes examine the children of men.
yeahoh-vowelconsonant examines the right, but his self hates the big-shot and him who loves violence.
on the big-shots he will rain blazing coals; fire, sulphur, and scorching wind shall be the portion of their cup.
for yeahoh-vowelconsonant is right. he loves being right. the upright shall see his face.
12
for the chief musician; upon an eight-stringed lyre. a psalm of david. help, yeahoh-vowelconsonant; for the theoryly man ceases. for the emunahful fail from amongst the children of men.
everyone lies to his neighbour. they speak with flattering lips, and with a double heart.
may yeahoh-vowelconsonant cut off all flattering lips, and the tongue that boasts,
who have said, with our tongue we will prevail. our lips are our own. who is mister over us?
because of the oppression of the weak and because of the groaning of the needy, i will now arise, says yeahoh-vowelconsonant; i will set him in safety from those who malign him.
yeahoh-vowelconsonant's words are flawless words, as silver refined in a clay furnace, purified seven times.
you will keep them, yeahoh-vowelconsonant. you will preserve them from this generation to world.
the big-shots walk on every side, when what is vile is exalted amongst the sons of men.
13
for the chief musician. a psalm by david. how long, yeahoh-vowelconsonant? will you forget me forever? how long will you hide your face from me?
how long shall i take counsel in my self, having sorrow in my heart every day? how long shall my enemy triumph over me?
behold, and answer me, yeahoh-vowelconsonant, my theory. give light to my eyes, lest i sleep in death;
lest my enemy say, i have prevailed against him; lest my adversaries rejoice when i fall.
but i trust in your kindness. my heart rejoices in your saving.
i will sing to yeahoh-vowelconsonant, because he has been good to me.
14
for the chief musician. by david. the fool has said in his heart, there is no theory. they are corrupt. they have done abominable deeds. there is no one who does good.
yeahoh-vowelconsonant looked down from the namespaces on the children of men, to see if there were any who understood, who sought after theory.
they have all gone aside. they have together become corrupt. there is no one who does good, no, not one.
have all the power achievers no knowledge, who eat up my people as they eat bread, and don't call on yeahoh-vowelconsonant?
there they were in great fear, for theory is in the generation of the right.
you frustrate the plan of the poor, because yeahoh-vowelconsonant is his refuge.
oh that the saving of yisreal would come out of zion. when yeahoh-vowelconsonant restores the fortunes of his people, then yaqob shall rejoice, and yisreal shall be glad.
15
a psalm by david. yeahoh-vowelconsonant, who shall dwell in your dedicated? who shall live on your dedicated hill?
he who walks blamelessly and does what is right, and speaks truth in his heart;
he who doesn't slander with his tongue, nor does fracture to his friend, nor casts slurs against his fellow man;
in whose eyes a vile man is despised, but who honours those who respect yeahoh-vowelconsonant; he who keeps an oath even when it lets fracture, and doesn't change;
he who doesn't lend out his money for usury, nor take a bribe against the innocent. he who does these things shall never be shaken.
16
a poem by david. preserve me, theory, for i take refuge in you.
my self, you have said to yeahoh-vowelconsonant, you are my mister. apart from you i have no good thing.
as for the dedicateds who are in the land, they are the excellent ones in whom is all my delight.
their sorrows shall be multiplied who give gifts to another theory. their pourers of blood i will not pour, nor take their names on my lips.
yeahoh-vowelconsonant assigned my portion and my cup. you made my lot secure.
the lines have fallen to me in pleasant places. yes, i have a good inheritance.
i will bless yeahoh-vowelconsonant, who has given me counsel. yes, my heart instructs me in the night seasons.
i have set yeahoh-vowelconsonant always before me. because he is at my right hand, i shall not be moved.
therefore my heart is glad, and my tongue rejoices. my body shall also dwell in safety.
for you will not leave my self in sheol, neither will you allow your dedicated one to see corruption.
you will show me the path of life. in your presence is fullness of joy. in your right hand there are pleasures forever more.
17
a prayer by david. hear, yeahoh-vowelconsonant, my right plea. give ear to my prayer that doesn't go out of deceitful lips.
let my sentence come out of your presence. let your eyes look on equity.
you have proved my heart. you have visited me in the night. you have tried me, and found nothing. i have resolved that my mouth shall not disobey.
as for the deeds of men, by the word of your lips, i have kept myself from the ways of the violent.
my steps have held fast to your paths. my feet have not slipped.
i have called on you, for you will answer me, theory. turn your ear to me. hear my speech.
show your marvellous kindness, you who save those who take refuge by your right hand from their enemies.
keep me as the apple of your eye. hide me under the shadow of your wings,
from the big-shots who oppress me, my deadly enemies, who surround me.
they close up their callous hearts. with their mouth they speak proudly.
they have now surrounded us in our steps. they set their eyes to cast us down to the land.
he is like a lion that is greedy of his prey, as it were a young lion lurking in secret places.
arise, yeahoh-vowelconsonant, confront him. cast him down. deliver my self from the big-shot by your sword,
from men by your hand, yeahoh-vowelconsonant, from men of the world, whose portion is in this life. you fill the belly of your cherished ones. your sons have plenty, and they store up wealth for their children.
as for me, i shall see your face in being right. i shall be satisfied, when i awake, with seeing your picture.
18
for the chief musician. by david the worker of yeahoh-vowelconsonant, who spoke to yeahoh-vowelconsonant the words of this song in the day that yeahoh-vowelconsonant delivered him from the hand of all his enemies, and from the hand of shaul. he said, i womb you, yeahoh-vowelconsonant, my strength.
yeahoh-vowelconsonant is my rock, my fortress, and my deliverer; my theory, my rock, in whom i take refuge; my shield, and the horn of my saving, my high tower.
i call on yeahoh-vowelconsonant, who is worthy to be praised; and i am saved from my enemies.
the cords of death surrounded me. the floods of untheoryliness made me afraid.
the cords of sheol were around me. the snares of death came on me.
in my distress i called on yeahoh-vowelconsonant, and cried to my theory. he heard my voice out of his temple. my cry before him came into his ears.
then the land shook and trembled. the foundations also of the mountains quaked and were shaken, because he was angry.
smoke went out of his nostrils. consuming fire came out of his mouth. coals were kindled by it.
he bowed the namespaces also, and came down. thick darkness was under his feet.
he rode on a kherub, and flew. yes, he soared on the wings of the wind.
he made darkness his hiding place, his pavilion around him, darkness of waters, thick clouds of the namespaces.
at the brightness before him his thick clouds passed, hailstones and coals of fire.
yeahoh-vowelconsonant also thundered in the namespaces. the most high uttered his voice: hailstones and coals of fire.
he sent out his arrows, and scattered them. he routed them with great lightning bolts.
then the channels of waters appeared. the foundations of the world were laid bare at your rebuke, yeahoh-vowelconsonant, at the blast of the breath of your nostrils.
he sent from on high. he took me. he drew me out of many waters.
he delivered me from my strong enemy, from those who hated me; for they were too courageous for me.
they came on me in the day of my calamity, but yeahoh-vowelconsonant was my support.
he brought me out also into a large place. he delivered me, because he delighted in me.
yeahoh-vowelconsonant has rewarded me according to my being right. according to the cleanness of my hands, he has recompensed me.
for i have kept the ways of yeahoh-vowelconsonant, and have not big-shotted my theory.
for all his ordinances were before me. i didn't put away his statutes from me.
i was also blameless with him. i kept myself from my distortion.
therefore yeahoh-vowelconsonant has rewarded me according to my being right, according to the cleanness of my hands in his eyesight.
with the friendly you will show yourself friendly. with the perfect man, you will show yourself perfect.
with the pure, you will show yourself pure. with the crooked you will show yourself shrewd.
for you will save the afflicted people, but the arrogant eyes you will bring down.
for you will light my lamp, yeahoh-vowelconsonant. my theory will light up my darkness.
for by you, i advance through a troop. by my theory, i leap over a wall.
as for theory, his way is perfect. yeahoh-vowelconsonant's word is tried. he is a shield to all those who take refuge in him.
for who is theory, except yeahoh-vowelconsonant? who is a rock, besides our theory,
the theory who arms me with force, and makes my way perfect?
he makes my feet like deer's feet, and sets me on my high places.
he teaches my hands to war, so that my arms bend a bow of bronze.
you have also given me the shield of your saving. your right hand sustains me. your gentleness has made me great.
you have enlarged my steps under me, my feet have not slipped.
i will pursue my enemies, and overtake them. i won't turn away until they are consumed.
i will strike them through, so that they will not be able to rise. they shall fall under my feet.
for you have armed me with force to the battle. you have subdued under me those who rose up against me.
you have also made my enemies turn their backs to me, that i might cut off those who hate me.
they cried, but there was no one to save; even to yeahoh-vowelconsonant, but he didn't answer them.
then i beat them small as the dust before the wind. i let them be empty as the mire of the streets.
you have delivered me from the strivings of the people. you have made me the head of the nations. a people whom i have not known shall work for me.
as soon as they hear of me they shall obey me. the foreigners shall submit themselves to me.
the foreigners shall fade away, and shall come trembling out of their strongholds.
yeahoh-vowelconsonant lives. blessed be my rock. exalted be the theory of my saving,
even the theory who executes vengeance for me, and subdues peoples under me.
he rescues me from my enemies. yes, you lift me up above those who rise up against me. you deliver me from the violent man.
therefore i will give thanks to you, yeahoh-vowelconsonant, amongst the nations, and will sing praises to your name.
he gives great deliverance to his king, and shows kindness to his sink-swim-chat, to david and to his seed, until world.
19
for the chief musician. a psalm by david. the namespaces declare the heavyweight of theory. the expanse shows his handiwork.
day after day they pour out speech, and night after night they display knowledge.
there is no speech nor language where their voice is not heard.
their voice has gone out through all the land, their words to the end of the world. in them he has set a tent for the sun,
which is as a bridegroom coming out of his room, like a strong man rejoicing to run his course.
his going out is from the end of the namespaces, his circuit to its ends. there is nothing hidden from its heat.
yeahoh-vowelconsonant's torah is perfect, restoring the self. yeahoh-vowelconsonant's covenant is sure, making wise the simple.
yeahoh-vowelconsonant's precepts are right, rejoicing the heart. yeahoh-vowelconsonant's mitzvah is pure, enlightening the eyes.
the respect of yeahoh-vowelconsonant is clean, enduring to until. yeahoh-vowelconsonant's ordinances are true, and right altogether.
they are more to be desired than gold, yes, than much fine gold, sweeter also than honey and the extract of the honeycomb.
moreover your worker is warned by them. in keeping them there is great reward.
who can discern his errors? forgive me from hidden errors.
keep back your worker also from presumptuous misses. let them not have dominion over me. then i will be upright. i will be blameless and innocent of great misstep.
let the words of my mouth and the meditation of my heart be acceptable in your sight, yeahoh-vowelconsonant, my rock, and my redeemer.
20
for the chief musician. a psalm by david. may yeahoh-vowelconsonant answer you in the day of trouble. may the name of the theory of yaqob set you up on high,
send you help from the dedicated, grant you support from zion,
remember all your resters, and accept your onup. selah.
may he grant you your heart's desire, and fulfil all your counsel.
we will triumph in your saving. in the name of our theory, we will set up our banners. may yeahoh-vowelconsonant fill all your requests.
now i know that yeahoh-vowelconsonant saves his sink-swim-chat. he will answer him from his dedicated namespaces, with the saving strength of his right hand.
some trust in chariots, and some in horses, but we trust in the name of yeahoh-vowelconsonant our theory.
they are bowed down and fallen, but we rise up, and stand upright.
save, yeahoh-vowelconsonant. let the king answer us when we call.
21
for the chief musician. a psalm by david. the king rejoices in your strength, yeahoh-vowelconsonant. how greatly he rejoices in your saving.
you have given him his heart's desire, and have not withheld the request of his lips. selah.
for you meet him with the blessings of goodness. you set a crown of fine gold on his head.
he asked life of you and you gave it to him, even length of days world and ever.
his heavyweight is great in your saving. you lay honour and majesty on him.
for you make him most blessed to until. you make him glad with joy in your presence.
for the king trusts in yeahoh-vowelconsonant. through the kindness of the most high, he shall not be moved.
your hand will find out all of your enemies. your right hand will find out those who hate you.
you will make them as a fiery furnace in the time of your anger. yeahoh-vowelconsonant will swallow them up in his wrath. the fire shall devour them.
you will let their descendants get lost from the land, their posterity from amongst the children of men.
for they intended fracture against you. they plotted fracture against you which cannot succeed.
for you will make them turn their back, when you aim drawn bows at their face.
be exalted, yeahoh-vowelconsonant, in your strength, so we will sing and praise your heroness.
22
for the chief musician; set to the doe of the morning. a psalm by david. my theory, my theory, why have you forsaken me? why are you so far from helping me, and from the words of my groaning?
my theory, i cry in the daytime, but you don't answer; in the night season, and am not silent.
but you are dedicated, you who inhabit the praises of yisreal.
our fathers trusted in you. they trusted, and you delivered them.
they cried to you, and were delivered. they trusted in you, and were not disappointed.
but i am a worm, and no man; a reproach of men, and despised by the people.
all those who see me mock me. they insult me with their lips. they shake their heads, saying,
he trusts in yeahoh-vowelconsonant. let him deliver him. let him rescue him, since he delights in him.
but you brought me out of the womb. you made me trust while at my mother's breasts.
i was thrown on you from my mother's womb. you are my theory since my mother bore me.
don't be far from me, for trouble is near. for there is no one to help.
many bulls have surrounded me. strong bulls of bashan have encircled me.
they open their mouths wide against me, lions tearing prey and roaring.
i am poured out like water. all my bones are out of joint. my heart is like wax. it is melted within me.
my strength is dried up like a potsherd. my tongue sticks to the roof of my mouth. you have brought me into the dust of death.
for dogs have surrounded me. a company of fracturers have enclosed me. they have pierced my hands and feet.
i can count all of my bones. they look and stare at me.
they divide my garments amongst them. they cast lots for my clothing.
but don't be far off, yeahoh-vowelconsonant. you are my help. hurry to help me.
deliver my self from the sword, my precious life from the hand of the dog.
save me from the lion's mouth. yes, you have rescued me from the horns of the wild oxen.
i will declare your name to my brothers. amongst the community, i will praise you.
you who respect yeahoh-vowelconsonant, praise him. all you descendants of yaqob, heavyweigh him. stand in awe of him, all you descendants of yisreal.
for he has not despised nor abhorred the affliction of the afflicted, neither has he hidden his face from him; but when he cried to him, he heard.
my praise of you comes in the great community. i will pay my vows before those who respect him.
the humble shall eat and be satisfied. they shall praise yeahoh-vowelconsonant who seek after him. let your hearts live to until.
all the ends of the land shall remember and turn to yeahoh-vowelconsonant. all the relatives of the nations shall sink down before you.
for the kingdom is yeahoh-vowelconsonant's. he is the ruler over the nations.
all the rich ones of the land shall eat and sink down. all those who go down to the dust shall bow before him, even he who can't keep his self alive.
posterity shall work for him. future generations shall be told about my mister.
they shall come and shall declare his being right to a people that shall be born, for he has done it.
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a psalm by david. yeahoh-vowelconsonant is my shepherd; i shall lack nothing.
he makes me lie down in green pastures. he leads me beside still waters.
he restores my self. he guides me in the paths of being right for his name's sake.
even though i walk through the valley of the shadow of death, i will respect no fracture, for you are with me. your rod and your staff, they comfort me.
you prepare a table before me in the presence of my enemies. you anoint my head with oil. my cup runs over.
surely goodness and kindness shall chase me all the days of my life, and i will settle in yeahoh-vowelconsonant's house to long days.
24
a psalm by david. the land is yeahoh-vowelconsonant's, with her fullness; the world, and those who dwell in her.
for he has founded her on the seas, and established her on the floods.
who may ascend to yeahoh-vowelconsonant's hill? who may stand in his dedicated place?
he who has clean hands and a pure heart; who has not lifted up his self to falsehood, and has not sworn deceitfully.
he shall receive a blessing from yeahoh-vowelconsonant, being right from the theory of his saving.
this is the generation of those who seek him, who seek your face—even yaqob. selah.
lift up your heads, you gates. be lifted up, you world doors, and the king of heavyweight will come in.
who is the king of heavyweight? yeahoh-vowelconsonant strong and hero, yeahoh-vowelconsonant hero in battle.
lift up your heads, you gates; yes, lift them up, you world doors, and the king of heavyweight will come in.
who is this king of heavyweight? yeahoh-vowelconsonant of troops is the king of heavyweight. selah.
25
by david. to you, yeahoh-vowelconsonant, i lift up my self.
my theory, i have trusted in you. don't let me be shamed. don't let my enemies triumph over me.
yes, no one who waits for you will be shamed. they will be shamed who deal treacherously without cause.
show me your ways, yeahoh-vowelconsonant. teach me your paths.
guide me in your truth, and teach me, for you are the theory of my saving. i wait for you all day long.
yeahoh-vowelconsonant, remember your wombings and your kindnesses, for they are from old times.
don't remember the misses of my youth, nor my missteps. remember me according to your kindness, for your goodness' sake, yeahoh-vowelconsonant.
good and upright is yeahoh-vowelconsonant, therefore he will instruct missers in the way.
he will guide the humble in justice. he will teach the humble his way.
all the paths of yeahoh-vowelconsonant are kindness and truth to such as keep his covenant and his testimonies.
for your name's sake, yeahoh-vowelconsonant, pardon my distortion, for it is great.
what man is he who respects yeahoh-vowelconsonant? he shall instruct him in the way that he shall choose.
his self will dwell at ease. his seed will inherit the land.
the friendship of yeahoh-vowelconsonant is with those who respect him. he will show them his covenant.
my eyes are ever on yeahoh-vowelconsonant, for he will pluck my feet out of the net.
turn to me, and be gracious to me, for i am desolate and afflicted.
the troubles of my heart are enlarged. oh bring me out of my distresses.
consider my affliction and my toil. forgive all my misses.
consider my enemies, for they are many. they hate me with cruel hatred.
oh keep my self, and deliver me. let me not be disappointed, for i take refuge in you.
let integrity and uprightness preserve me, for i wait for you.
theory, redeem yisreal out of all his troubles.
26
by david. judge me, yeahoh-vowelconsonant, for i have walked in my integrity. i have trusted also in yeahoh-vowelconsonant without wavering.
examine me, yeahoh-vowelconsonant, and prove me. try my heart and my mind.
for your kindness is before my eyes. i have walked in your truth.
i have not sat with deceitful men, neither will i come with hypocrites.
i hate the community of fracturers, and will not sit with the big-shots.
i will wash my hands in innocence, so i will go about your slaughter-place, yeahoh-vowelconsonant,
that i may make the voice of thanks to be heard and tell of all your wondrous deeds.
yeahoh-vowelconsonant, i love the habitation of your house, the place where your heavyweight dwells.
don't gather my self with missers, nor my life with bloodthirsty men
in whose hands is wickedness; their right hand is full of bribes.
but as for me, i will walk in my integrity. redeem me, and be gracious to me.
my foot stands in an even place. in the congregations i will bless yeahoh-vowelconsonant.
27
by david. yeahoh-vowelconsonant is my light and my saving. whom shall i respect? yeahoh-vowelconsonant is the strength of my life. of whom shall i be afraid?
when fracturers came at me to eat up my flesh, even my adversaries and my foes, they stumbled and fell.
though a camp should encamp against me, my heart shall not respect. though war should rise against me, even then i will be confident.
one thing i have asked of yeahoh-vowelconsonant, that i will seek after: that i may dwell in yeahoh-vowelconsonant's house all the days of my life, to see yeahoh-vowelconsonant's beauty, and to enquire in his temple.
for in the day of trouble, he will keep me secretly in his pavilion. in the secret place of his dwelling, he will hide me. he will lift me up on a rock.
now my head will be lifted up above my enemies around me. i will slaughter slaughters of joy in his tent. i will sing, yes, i will sing praises to yeahoh-vowelconsonant.
hear, yeahoh-vowelconsonant, when i cry with my voice. be gracious to me, and answer me.
when you said, seek my face, my heart said to you, i will seek your face, yeahoh-vowelconsonant.
don't hide your face from me. don't put your worker away in anger. you have been my help. don't abandon me, neither forsake me, theory of my saving.
when my father and my mother forsake me, then yeahoh-vowelconsonant will take me up.
teach me your way, yeahoh-vowelconsonant. lead me in a straight path, because of my enemies.
don't deliver me over to the desire of my adversaries, for false witnesses have risen up against me, such as breathe out cruelty.
i am still confident of this: i will see the goodness of yeahoh-vowelconsonant in the land of the living.
wait for yeahoh-vowelconsonant. be strong, and let your heart take courage. yes, wait for yeahoh-vowelconsonant.
28
by david. to you, yeahoh-vowelconsonant, i call. my rock, don't be deaf to me, lest, if you are silent to me, i would become like those who go down into the pit.
hear the voice of my petitions, when i cry to you, when i lift up my hands towards your most dedicated place.
don't draw me away with the big-shots, with the power achievers who speak peace with their neighbours, but fracture is in their hearts.
give them according to their work, and according to the fracture of their doings. give them according to the doing of their hands. bring back on them what they deserve.
because they don't respect the works of yeahoh-vowelconsonant, nor the operation of his hands, he will break them down and not build them up.
blessed be yeahoh-vowelconsonant, because he has heard the voice of my petitions.
yeahoh-vowelconsonant is my strength and my shield. my heart has trusted in him, and i am helped. therefore my heart greatly rejoices. with my song i will thank him.
yeahoh-vowelconsonant is their strength. he is a stronghold of saving to his sink-swim-chat.
save your people, and bless your inheritance. be their shepherd also, and bear them up until the world.
29
a psalm by david. ascribe to yeahoh-vowelconsonant, you sons of the mighty, ascribe to yeahoh-vowelconsonant heavyweight and strength.
ascribe to yeahoh-vowelconsonant the heavyweight due to his name. sink down to yeahoh-vowelconsonant in dedicated array.
yeahoh-vowelconsonant's voice is on the waters. the theory of heavyweight thunders, even yeahoh-vowelconsonant on many waters.
yeahoh-vowelconsonant's voice is in energy. yeahoh-vowelconsonant's voice is full of majesty.
yeahoh-vowelconsonant's voice breaks the cedars. yes, yeahoh-vowelconsonant breaks in pieces the cedars of lebanon.
he makes them also to skip like a calf; lebanon and sirion like a young, wild ox.
yeahoh-vowelconsonant's voice strikes with flashes of lightning.
yeahoh-vowelconsonant's voice shakes the desert. yeahoh-vowelconsonant shakes the desert of qadesh.
yeahoh-vowelconsonant's voice makes the deer calve, and strips the forests bare. in his temple everything says, heavyweight.
yeahoh-vowelconsonant sat enthroned at the flood. yes, yeahoh-vowelconsonant sits as king to world.
yeahoh-vowelconsonant will give strength to his people. yeahoh-vowelconsonant will bless his people with peace.
30
a psalm. a song for the inauguration of the house. by david. i will extol you, yeahoh-vowelconsonant, for you have raised me up, and have not made my foes to rejoice over me.
yeahoh-vowelconsonant my theory, i cried to you, and you have healed me.
yeahoh-vowelconsonant, you have brought up my self from sheol. you have kept me alive, that i should not go down to the pit.
sing praise to yeahoh-vowelconsonant, you dedicateds of his. give thanks to his dedicated name.
for his anger is but for a moment. his favour is for a lifetime. weeping may stay for the night, but joy comes in the morning.
as for me, i said in my prosperity, i shall never be moved.
you, yeahoh-vowelconsonant, when you favoured me, made my mountain stand strong; but when you hid your face, i was troubled.
i cried to you, yeahoh-vowelconsonant. i made supplication to my mister:
what profit is there in my destruction, if i go down to the pit? shall the dust praise you? shall it tell your truth?
hear, yeahoh-vowelconsonant, and be gracious to me. yeahoh-vowelconsonant, be my helper.
you have turned my mourning into dancing for me. you have removed my sackcloth, and clothed me with gladness,
to the end that my heart may sing praise to you, and not be silent. yeahoh-vowelconsonant my theory, i will thank you to world.
31
for the chief musician. a psalm by david. in you, yeahoh-vowelconsonant, i take refuge. let me never be disappointed. deliver me in your being right.
bow down your ear to me. deliver me speedily. be to me a strong rock, a house of defence to save me.
for you are my rock and my fortress, therefore for your name's sake lead me and guide me.
pluck me out of the net that they have laid secretly for me, for you are my stronghold.
into your hand i commend my breathwind. you redeem me, yeahoh-vowelconsonant, theory of truth.
i hate those who regard lying vanities, but i trust in yeahoh-vowelconsonant.
i will be glad and rejoice in your kindness, for you have seen my affliction. you have known my self in adversities.
you have not shut me up into the hand of the enemy. you have set my feet in a large place.
be gracious to me, yeahoh-vowelconsonant, for i am in distress. my eye, my self, and my body waste away with grief.
for my life is spent with sorrow, my years with sighing. my strength fails because of my distortion. my bones are wasted away.
because of all my adversaries i have become utterly contemptible to my neighbours, a horror to my acquaintances. those who saw me on the street fled from me.
i am forgotten from their hearts like a dead man. i am like lost pottery.
for i have heard the slander of many, terror on every side, while they conspire together against me, they plot to take away my life.
but i trust in you, yeahoh-vowelconsonant. i said, you are my theory.
my times are in your hand. deliver me from the hand of my enemies, and from those who chase me.
make your face to shine on your worker. save me in your kindness.
let me not be disappointed, yeahoh-vowelconsonant, for i have called on you. let the big-shots be disappointed. let them be silent in sheol.
let the lying lips be mute, which speak against the right insolently, with pride and contempt.
oh how great is your goodness, which you have laid up for those who respect you, which you have worked for those who take refuge in you, before the sons of men.
in the shelter of your presence you will hide them from the plotting of man. you will keep them secretly in a dwelling away from the strife of tongues.
praise be to yeahoh-vowelconsonant, for he has shown me his marvellous kindness in a strong city.
as for me, i said in my haste, i am cut off from before your eyes. nevertheless you heard the voice of my petitions when i cried to you.
oh love yeahoh-vowelconsonant, all you his dedicateds. yeahoh-vowelconsonant preserves the emunahful, and fully recompenses him who behaves arrogantly.
be strong, and let your heart take courage, all you who hope in yeahoh-vowelconsonant.
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by david. a contemplative psalm. happy is he whose misstep is forgiven, whose miss is covered.
happy is the man to whom yeahoh-vowelconsonant doesn't impute distortion, in whose breathwind there is no deceit.
when i kept silence, my bones wasted away through my groaning all day long.
for day and night your hand was heavy on me. my strength was sapped in the heat of summer. selah.
i acknowledged my miss to you. i didn't hide my distortion. i said, i will confess my missteps to yeahoh-vowelconsonant, and you forgave the distortion of my miss. selah.
for this, let everyone who is theoryly pray to you in a time when you may be found. surely when the great waters overflow, they shall not reach to him.
you are my hiding place. you will preserve me from trouble. you will surround me with songs of deliverance. selah.
i will instruct you and teach you in the way which you shall go. i will counsel you with my eye on you.
don't be like the horse, or like the mule, which have no understanding, who are controlled by bit and bridle, or else they will not come near to you.
many sorrows come to the big-shot, but kindness shall surround him who trusts in yeahoh-vowelconsonant.
be glad in yeahoh-vowelconsonant, and rejoice, you right. shout for joy, all you who are upright in heart.
33
rejoice in yeahoh-vowelconsonant, you right. praise is fitting for the upright.
give thanks to yeahoh-vowelconsonant with the violin. sing praises to him with the harp of ten strings.
sing to him a new song. play skilfully with a shout of joy.
for yeahoh-vowelconsonant's word is right. all his work is done in emunah.
he loves being right and justice. the land is full of the kindness of yeahoh-vowelconsonant.
by yeahoh-vowelconsonant's word, the namespaces were made: all their troop by the breath of his mouth.
he gathers the waters of the sea together as a heap. he lays up the deeps in storehouses.
let all the land respect yeahoh-vowelconsonant. let all the inhabitants of the world stand in awe of him.
for he spoke, and it was. he mitzva'ed, and it stood.
yeahoh-vowelconsonant brings the counsel of the nations to nothing. he makes the thoughts of the peoples to be of no effect.
the counsel of yeahoh-vowelconsonant stands fast to world, the thoughts of his heart to generation and generation.
happy is the nation whose theory is yeahoh-vowelconsonant, the people whom he has chosen for his own inheritance.
yeahoh-vowelconsonant looks from the namespaces. he sees all the sons of men.
from the place of his habitation he looks out on all the inhabitants of the land,
he who fashions all of their hearts; and he considers all of their works.
there is no king saved by the multitude of force. a hero is not delivered by great strength.
a horse is a vain thing for safety, neither does he deliver any by his great force.
behold, yeahoh-vowelconsonant's eye is on those who respect him, on those who hope in his kindness,
to deliver their self from death, to keep them alive in famine.
our self has waited for yeahoh-vowelconsonant. he is our help and our shield.
for our heart rejoices in him, because we have trusted in his dedicated name.
let your kindness be on us, yeahoh-vowelconsonant, since we have hoped in you.
34
by david; when he pretended to be insane before abimelekh, who drove him away, and he departed. i will bless yeahoh-vowelconsonant at all times. his praise will always be in my mouth.
my self shall boast in yeahoh-vowelconsonant. the humble shall hear of it and be glad.
oh magnify yeahoh-vowelconsonant with me. let's exalt his name together.
i sought yeahoh-vowelconsonant, and he answered me, and delivered me from all my strangenesses.
they looked to him, and were radiant. their faces shall never be covered with shame.
this poor man cried, and yeahoh-vowelconsonant heard him, and saved him out of all his troubles.
yeahoh-vowelconsonant's messenger encamps around those who respect him, and delivers them.
oh taste and see that yeahoh-vowelconsonant is good. happy is the man who takes refuge in him.
oh respect yeahoh-vowelconsonant, you his dedicateds, for there is no lack with those who fear him.
the young lions do lack, and suffer hunger, but those who seek yeahoh-vowelconsonant shall not lack any good thing.
come, you children, listen to me. i will teach you the respect of yeahoh-vowelconsonant.
who is someone who desires life, and loves many days, that he may see good?
keep your tongue from fracture, and your lips from speaking lies.
depart from fracture, and do good. seek peace, and chase it.
yeahoh-vowelconsonant's eyes are towards the right. his ears listen to their cry.
yeahoh-vowelconsonant's face is against those who do fracture, to cut off their memory from the land.
the right cry, and yeahoh-vowelconsonant hears, and delivers them out of all their troubles.
yeahoh-vowelconsonant is near to those who have a broken heart, and saves those who have a crushed breathwind.
many are the afflictions of the right, but yeahoh-vowelconsonant delivers him out of them all.
he protects all of his bones. not one of them is broken.
fracture shall kill the big-shot. those who hate the right shall be condemned.
yeahoh-vowelconsonant redeems the self of his workers. none of those who take refuge in him shall be condemned.
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by david. contend, yeahoh-vowelconsonant, with those who contend with me. fight against those who fight against me.
take hold of shield and buckler, and stand up for my help.
brandish the spear and block those who chase me. tell my self, i am your saving.
let those who seek after my self be disappointed and brought to dishonour. let those who plot my ruin be turned back and confounded.
let them be as chaff before the wind, yeahoh-vowelconsonant's messenger driving them on.
let their way be dark and slippery, yeahoh-vowelconsonant's messenger chasing them.
for without cause they have hidden their net in a pit for me. without cause they have dug a pit for my self.
let catastrophe come on him unawares. let his net that he has hidden catch himself. let him fall into that catastrophe.
my self shall be joyful in yeahoh-vowelconsonant. it shall rejoice in his saving.
all my bones shall say, yeahoh-vowelconsonant, who is like you, who delivers the poor from him who is too strong for him; yes, the poor and the needy from him who robs him?
unright witnesses rise up. they ask me about things that i don't know about.
they reward me fracture for good, to the bereaving of my self.
but as for me, when they were sick, my clothing was sackcloth. i afflicted my self with fasting. my prayer returned into my own bosom.
i behaved myself as though it had been my friend or my brother. i bowed down mourning, as one who mourns his mother.
but in my adversity, they rejoiced, and gathered themselves together. the attackers gathered themselves together against me, and i didn't know. they tore at me, and didn't cease.
like the void mockers in feasts, they gnashed their teeth at me.
mister, how long will you look on? rescue my self from their destruction, my precious life from the lions.
i will give you thanks in the great community. i will praise you amongst many people.
don't let those who are my enemies wrongfully rejoice over me; neither let those who hate me without a cause wink their eyes.
for they don't speak peace, but they devise deceitful words against those who are quiet in the land.
yes, they opened their mouth wide against me. they said, aha. aha. our eye has seen her.
you have seen her, yeahoh-vowelconsonant. don't keep silent. mister, don't be far from me.
wake up. rise up to defend me, my theory. my mister, contend for me.
vindicate me, yeahoh-vowelconsonant my theory, according to your being right. don't let them gloat over me.
don't let them say in their heart, aha. that's the way we want it. don't let them say, we have swallowed him up.
let them be disappointed and confounded together who rejoice at my fracture. let them be clothed with shame and dishonour who magnify themselves against me.
let those who favour my right cause shout for joy and be glad. yes, let them say continually, may yeahoh-vowelconsonant be magnified, who has pleasure in the prosperity of his worker.
my tongue shall talk about your being right and about your praise all day long.
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for the chief musician. by david, the worker of yeahoh-vowelconsonant. a revelation is within my heart about the misstep of the big-shot: there is no fear of theory before his eyes.
for he flatters himself in his own eyes, too much to detect and hate his miss.
the words of his mouth are power and deceit. he has ceased to be wise and to do good.
he thinks power on his bed. he sets himself in a way that is not good. he doesn't abhor fracture.
your kindness, yeahoh-vowelconsonant, is in the namespaces. your emunah reaches to the namespaces.
your being right is like the mountains of theory. your judgements are like a great deep. yeahoh-vowelconsonant, you preserve man and animal.
how precious is your kindness, theory. the children of men take refuge under the shadow of your wings.
they shall be abundantly satisfied with the abundance of your house. you will make them drink of the river of your pleasures.
for with you is the spring of life. in your light we will see light.
oh continue your kindness to those who know you, your being right to the upright in heart.
don't let the foot of pride come against me. don't let the hand of the big-shots drive me away.
there the power achievers are fallen. they are thrust down, and shall not be able to rise.
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by david. don't fret because of fracturers, neither be envious against those who work not being right.
for they shall soon be cut down like the grass, and wither like the green herb.
trust in yeahoh-vowelconsonant, and do good. dwell in the land, and enjoy safe pasture.
also delight yourself in yeahoh-vowelconsonant, and he will give you the desires of your heart.
commit your way to yeahoh-vowelconsonant. trust also in him, and he will do this:
he will make your being right shine out like light, and your justice as the noon day sun.
rest in yeahoh-vowelconsonant, and wait patiently for him. don't fret because of him who prospers in his way, because of the man who makes wicked plots happen.
cease from anger, and forsake wrath. don't fret; it leads only to fracture.
for fracturers shall be cut off, but those who wait for yeahoh-vowelconsonant shall inherit the land.
for yet a little while, and the big-shot will be no more. yes, though you look for his place, he isn't there.
but the humble shall inherit the land, and shall delight themselves in the abundance of peace.
the big-shot plots against the just, and gnashes at him with his teeth.
my mister will laugh at him, for he sees that his day is coming.
the big-shots have drawn out the sword, and have bent their bow, to cast down the poor and needy, to kill those who are upright on the path.
their sword shall come into their own heart. their bows shall be broken.
better is a little that the right has, than the abundance of many big-shots.
for the arms of the big-shots shall be broken, but yeahoh-vowelconsonant upholds the right.
yeahoh-vowelconsonant knows the days of the perfect. their inheritance shall be to world.
they shall not be disappointed in the time of fracture. in the days of famine they shall be satisfied.
but the big-shots shall get lost. the enemies of yeahoh-vowelconsonant shall be like the beauty of the fields. they will vanish— vanish like smoke.
the big-shot borrows, and doesn't pay back, but the right give generously.
for such as are blessed by him shall inherit the land. those who are cursed by him shall be cut off.
a man's steps are established by yeahoh-vowelconsonant. he delights in his way.
though he stumble, he shall not fall, for yeahoh-vowelconsonant holds him up with his hand.
i have been young, and now am old, yet i have not seen the right forsaken, nor his children begging for bread.
all day long he deals graciously, and lends. his seed is blessed.
depart from fracture, and do good. live securely to world.
for yeahoh-vowelconsonant loves justice, and doesn't forsake his dedicateds. they are preserved to world, but the children of the big-shots shall be cut off.
the right shall inherit the land, and live on her to until.
the mouth of the right talks of wisdom. his tongue speaks justice.
the torah of his theory is in his heart. none of his steps shall slide.
the big-shot watches the right, and seeks to kill him.
yeahoh-vowelconsonant will not leave him in his hand, nor condemn him when he is judged.
wait for yeahoh-vowelconsonant, and keep his way, and he will exalt you to inherit the land. when the big-shots are cut off, you shall see it.
i have seen the big-shot tyrant, spreading himself like a green tree in its native soil.
but he passed away, and behold, he was not. yes, i sought him, but he could not be found.
mark the perfect man, and see the upright, for there is a future for the man of peace.
as for missteppers, they shall be destroyed together. the future of the big-shots shall be cut off.
but the saving of the right is from yeahoh-vowelconsonant. he is their stronghold in the time of trouble.
yeahoh-vowelconsonant helps them and rescues them. he rescues them from the big-shots and saves them, because they have taken refuge in him.
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a psalm by david, for a remembering. yeahoh-vowelconsonant, don't rebuke me in your wrath, neither chasten me in your hot displeasure.
for your arrows have pierced me, your hand presses hard on me.
there is no soundness in my flesh because of your indignation, neither is there any health in my bones because of my miss.
for my distortions have gone over my head. as a heavy burden, they are too heavy for me.
my wounds are loathsome and corrupt because of my foolishness.
i am in pain and bowed down greatly. i go mourning all day long.
for my waist is filled with burning. there is no soundness in my flesh.
i am faint and severely bruised. i have groaned by reason of the anguish of my heart.
mister, all my desire is before you. my groaning is not hidden from you.
my heart throbs. my strength fails me. as for the light of my eyes, it has also left me.
my lovers and my friends stand aloof from my plague. my kinsmen stand far away.
they also who seek after my life lay snares. those who seek my fracture speak passion, and meditate deceits all day long.
but i, as a deaf man, don't hear. i am as a mute man who doesn't open his mouth.
yes, i am as a man who doesn't hear, in whose mouth are no reproofs.
for i hope in you, yeahoh-vowelconsonant. you will answer, mister my theory.
for i said, don't let them gloat over me, or exalt themselves over me when my foot slips.
for i am ready to fall. my pain is continually before me.
for i will declare my distortion. i will be sorry for my miss.
but my enemies are vigourous and many. those who hate me without reason are numerous.
they who render fracture for good also oppose me, because i chase what is good.
don't forsake me, yeahoh-vowelconsonant. my theory, don't be far from me.
hurry to help me, mister, my saving.
39
for the chief musician. for yedutun. a psalm by david. i said, i will watch my ways, so that i don't miss with my tongue. i will keep my mouth with a bridle while the big-shot is before me.
i was mute with silence. i held my peace, even from good. my sorrow was stirred.
my heart was hot within me. while i meditated, the fire burnt. i spoke with my tongue:
yeahoh-vowelconsonant, show me my end, what is the measure of my days. let me know how frail i am.
behold, you have made my days hand widths. my lifetime is as nothing before you. surely every man stands as a breath. selah.
surely every man walks like a shadow. surely they busy themselves in vain. he heaps up, and doesn't know who shall gather.
now, mister, what do i wait for? my hope is in you.
deliver me from all my missteps. don't make me the reproach of the foolish.
i was mute. i didn't open my mouth, because you did it.
remove your scourge away from me. i am overcome by the blow of your hand.
when you rebuke and correct man for distortion, you consume his wealth like a moth. surely every man is but a breath. selah.
hear my prayer, yeahoh-vowelconsonant, and give ear to my cry. don't be silent at my tears. for i am a stranger with you, a foreigner, as all my fathers were.
oh spare me, that i may recover strength, before i go away and exist no more.
40
for the chief musician. a psalm by david. i waited patiently for yeahoh-vowelconsonant. he turned to me, and heard my cry.
he brought me up also out of a horrible pit, out of the miry clay. he set my feet on a rock, and gave me a firm place to stand.
he has put a new song in my mouth, even praise to our theory. many shall see it, and respect, and shall trust in yeahoh-vowelconsonant.
happy is the man who makes yeahoh-vowelconsonant his trust, and doesn't respect the proud, nor such as turn away to lies.
many, yeahoh-vowelconsonant, my theory, are the wonderful works which you have done, and your thoughts which are towards us. they can't be declared back to you. if i would declare and speak of them, they are more than can be counted.
slaughter and rester you didn't desire. you have opened my ears. you have not required onup and misser.
then i said, behold, i have come. it is written about me in the book in the scroll.
i delight to do your will, my theory. yes, your torah is within my heart.
i have informed about being right in the great community. behold, i will not seal my lips, yeahoh-vowelconsonant, you know.
i have not hidden your being right within my heart. i have declared your emunah and your saving. i have not concealed your kindness and your truth from the great community.
don't withhold your wombings from me, yeahoh-vowelconsonant. let your kindness and your truth continually preserve me.
for innumerable fractures have surrounded me. my distortions have overtaken me, so that i am not able to look up. they are more than the hairs of my head. my heart has failed me.
be pleased, yeahoh-vowelconsonant, to deliver me. hurry to help me, yeahoh-vowelconsonant.
let them be disappointed and confounded together who seek after my self to destroy her. let them be turned backward and brought to dishonour who delight in my fracture.
let them be desolate by reason of their shame that tell me, aha. aha.
let all those who seek you rejoice and be glad in you. let such as love your saving say continually, let yeahoh-vowelconsonant be exalted.
but i am poor and needy. may my mister think about me. you are my help and my deliverer. don't delay, my theory.
41
for the chief musician. a psalm by david. happy is he who considers the poor. yeahoh-vowelconsonant will deliver him in the day of fracture.
yeahoh-vowelconsonant will preserve him, and keep him alive. he shall be blessed on the land, and he will not surrender him to the will of his enemies.
yeahoh-vowelconsonant will sustain him on his sickbed, and restore him from his bed of illness.
i said, yeahoh-vowelconsonant, be gracious to me. heal me, for i have missed against you.
my enemies speak fracture against me: when will he die, and his name get lost?
if he comes to see me, he speaks falsehood. his heart gathers power to itself. when he goes abroad, he speaks.
all who hate me whisper together against me. they think of the worst for me.
a fracture disease, they say, has afflicted him. now that he lies he shall rise up no more.
yes, my own familiar friend, in whom i trusted, who ate bread with me, has lifted up his heel against me.
but you, yeahoh-vowelconsonant, be gracious to me, and raise me up, that i may repay them.
by this i know that you delight in me, because my enemy doesn't triumph over me.
as for me, you uphold me in my integrity, and set me in your presence to world.
blessed be yeahoh-vowelconsonant, the theory of yisreal, from the world and until the world. amen and amen.
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for the chief musician. a contemplation by the sons of qoraxh. as the deer pants for the water brooks, so my self pants after you, theory.
my self thirsts for theory, for the living theory. when shall i come and appear before theory?
my tears have been my food day and night, while they continually ask me, where is your theory?
these things i remember, and pour out my self within me, how i used to go with the crowd, and led them to theory's house, with the voice of joy and praise, a multitude keeping a dedicated day.
why are you in despair, my self? why are you disturbed within me? hope in theory. for i shall still praise him for the saving help of his presence.
my theory, my self is in despair within me. therefore i remember you from the land of the yordan, the heights of xhermon, from the hill mizar.
deep calls to deep at the noise of your waterfalls. all your waves and your billows have swept over me.
yeahoh will mitzvah his kindness in the daytime. in the night his song shall be with me: a prayer to the theory of my life.
i will ask theory, my rock, why have you forgotten me? why do i go mourning because of the oppression of the enemy?
as with a sword in my bones, my adversaries reproach me, while they continually ask me, where is your theory?
why are you in despair, my self? why are you disturbed within me? hope in theory. for i shall still praise him, the saving help of my countenance, and my theory.
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vindicate me, theory, and plead my cause against an untheoryly nation. oh, deliver me from deceitful and upping men.
for you are the theory of my strength. why have you rejected me? why do i go mourning because of the oppression of the enemy?
oh, send out your light and your truth. let them lead me. let them bring me to your dedicated hill, to your tents.
then i will go to the slaughter-place of theory, to theory, my exceeding joy. i will praise you on the violin, theory, my theory.
why are you in despair, my self? why are you disturbed within me? hope in theory. for i shall still praise him: my saver, my helper, and my theory.
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for the chief musician. by the sons of qoraxh. a contemplative psalm. we have heard with our ears, theory; our fathers have told us what work you did in their days, in the days of old.
you drove out the nations with your hand, but you planted them. you afflicted the peoples, but you spread them abroad.
for they didn't inherit the land by their own sword, neither did their own arm save them; but your right hand, your arm, and the light of your face, because you were favourable to them.
theory, you are my king. mitzvah savings for yaqob.
through you, we will push down our adversaries. through your name, we will tread down those who rise up against us.
for i will not trust in my bow, neither will my sword save me.
but you have saved us from our adversaries, and have shamed those who hate us.
in theory we have made our boast all day long. we will give thanks to your name to world. selah.
but now you rejected us, and brought us to dishonour, and don't go out with our troops.
you make us turn back from the adversary. those who hate us take plunder for themselves.
you have made us like sheep for food, and have scattered us amongst the nations.
you sell your people for nothing, and have gained nothing from their sale.
you make us a reproach to our neighbours, a scoffing and a derision to those who are around us.
you make us a byword amongst the nations, a shaking of the head amongst the peoples.
all day long my dishonour is before me, and shame covers my face,
at the taunt of one who reproaches and verbally abuses, because of the enemy and the avenger.
all this has come on us, yet we haven't forgotten you. we haven't been false to your covenant.
our heart has not turned back, neither have our steps strayed from your path,
though you have crushed us in the haunt of jackals, and covered us with the shadow of death.
if we have forgotten the name of our theory, or spread out our hands to a strange theory,
won't theory search this out? for he knows the secrets of the heart.
yes, for your sake we are killed all day long. we are regarded as sheep for the slaughter.
wake up. why do you sleep, mister? arise. don't reject us forever.
why do you hide your face, and forget our affliction and our oppression?
for our self is bowed down to the dust. our body clings to the land.
rise up to help us. redeem us for your kindness' sake.
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for the chief musician. set to the lilies. a contemplation by the sons of qoraxh. a wedding song. my heart overflows with a noble theme. i recite my verses for the king. my tongue is like the pen of a skilful writer.
you are the most excellent of the sons of men. grace has anointed your lips, therefore theory has blessed you to world.
strap your sword on your thigh, hero, in your splendour and your majesty.
in your majesty ride on victoriously on behalf of truth, humility, and being right. let your right hand display awesome deeds.
your arrows are sharp. the nations fall under you, with arrows in the heart of the king's enemies.
your throne, theory, is world and until. a sceptre of equity is the sceptre of your kingdom.
you have loved being right, and hated big-shot. therefore theory, your theory, has sink-swimmed you with the oil of gladness above your fellows.
all your garments smell like myrrh, aloes, and cassia. out of ivory palaces stringed instruments have made you glad.
kings' daughters are amongst your honourable women. at your right hand the queen stands in gold of ofir.
listen, daughter, consider, and turn your ear. forget your own people, and also your father's house.
so the king will desire your beauty, honour him, for he is your mister.
the daughter of tyre comes with a gift. the rich amongst the people entreat your favour.
the princess inside is all heavyweighty. her clothing is interwoven with gold.
she shall be led to the king in embroidered work. the virgins, her companions who follow her, shall be brought to you.
with gladness and rejoicing they shall be led. they shall come into the king's palace.
your sons will take the place of your fathers. you shall make them princes in all the land.
i will make your name to be remembered in all generations. therefore the peoples shall give you thanks to world and until.
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for the chief musician. by the sons of qoraxh. according to alamot. theory is our refuge and strength, a very present help in trouble.
therefore we won't be afraid, though the land changes, though the mountains are shaken into the heart of the seas;
though its waters roar and are troubled, though the mountains tremble with their swelling. selah.
there is a river, the streams of which make the city of theory glad, the dedicated place of the tents of the most high.
theory is within her. she shall not be moved. theory will help her at dawn.
the nations raged. the kingdoms were moved. he lifted his voice and the land melted.
yeahoh-vowelconsonant of troops is with us. the theory of yaqob is our refuge. selah.
come, see yeahoh-vowelconsonant's works, what desolations he has made in the land.
he makes wars cease to the end of the land. he breaks the bow, and shatters the spear. he burns the chariots in the fire.
be still, and know that i am theory. i will be exalted amongst the nations. i will be exalted in the land.
yeahoh-vowelconsonant of troops is with us. the theory of yaqob is our refuge. selah.
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for the chief musician. a psalm by the sons of qoraxh. oh clap your hands, all you nations. shout to theory with the voice of triumph.
for yeahoh-vowelconsonant most high is awesome. he is a great king over all the land.
he subdues nations under us, and peoples under our feet.
he chooses our inheritance for us, the heavyweight of yaqob whom he loved. selah.
theory has gone up with a shout, yeahoh-vowelconsonant with the sound of a trumpet.
sing praises to theory. sing praises. sing praises to our king. sing praises.
for theory is the king of all the land. sing praises with understanding.
theory reigns over the nations. theory sits on his dedicated throne.
the princes of the peoples are gathered together, the people of the theory of abraham. for the shields of the land belong to theory. he is greatly exalted.
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a song. a psalm by the sons of qoraxh. great is yeahoh-vowelconsonant, and greatly to be praised, in the city of our theory, in his dedicated mountain.
beautiful in elevation, the joy of the whole land, is mount zion, on the north sides, the city of the great king.
theory has shown himself in her citadels as a refuge.
for, behold, the kings assembled themselves, they passed by together.
they saw it, then they were amazed. they were dismayed. they hurried away.
trembling took hold of them there, pain, as of a woman in travail.
with the east wind, you break the ships of tarshish.
as we have heard, so we have seen, in the city of yeahoh-vowelconsonant of troops, in the city of our theory. theory will establish her until world. selah.
we have thought about your kindness, theory, in the middle of your temple.
as is your name, theory, so is your praise to the ends of the land. your right hand is full of being right.
let mount zion be glad. let the daughters of yeahudah rejoice because of your judgements.
walk about zion, and go around her. number her towers.
notice her bulwarks. consider her palaces, that you may tell it to the next generation.
for this theory is our theory world and ever. he will be our guide even to death.
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for the chief musician. a psalm by the sons of qoraxh. hear this, all you peoples. listen, all you inhabitants of the world,
both low and high, rich and poor together.
my mouth will speak words of wisdom. my heart will utter understanding.
i will incline my ear to a proverb. i will solve my riddle on the violin.
why should i respect in the days of fracture, when distortion at my heels surrounds me?
those who trust in their wealth, and boast in the multitude of their riches—
none of them can by any means redeem his brother, nor give theory a ransom for him.
for the redemption of their life is costly, no payment is ever enough,
that he should live on forever, that he should not see corruption.
for he sees that wise men die; likewise the fool and the senseless get lost, and leave their wealth to others.
their inward thought is that their houses will be to world, and their dwelling places to all generations. they name their lands after themselves.
but man, despite his riches, doesn't endure. he is like the animals that perish.
this is the destiny of those who are foolish, and of those who approve their sayings. selah.
they are appointed as a flock for sheol. death shall be their shepherd. the upright shall have go down over them in the morning. their beauty shall decay in sheol, far from their mansion.
but theory will redeem my self from the hand of sheol, for he will receive me. selah.
don't be afraid when a man is made rich, when the heavyweight of his house is increased;
for when he dies he will carry nothing away. his heavyweight won't descend after him.
though while he lived he blessed his self— and men praise you when you do well for yourself—
he shall go to the generation of his fathers. they shall never see the light.
a man who has riches without understanding, is like the animals that perish.
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a psalm by asaf. the towards one, theory, yeahoh-vowelconsonant, speaks, and calls the land from sunrise to sunset.
out of zion, the perfection of beauty, theory shines out.
our theory comes, and does not keep silent. a fire devours before him. she is very stormy around him.
he calls to the namespaces above, to the land, that he may judge his people:
gather my dedicateds together to me, those who have made a covenant with me by slaughter.
the namespaces shall declare his being right, for theory himself is judge. selah.
hear, my people, and i will speak. yisreal, i will testify against you. i am theory, your theory.
i don't rebuke you for your slaughters. your onups are continually before me.
i have no need for a bull from your stall, nor male goats from your pens.
for every animal of the forest is mine, and the livestock on a thousand hills.
i know all the birds of the mountains. the wild animals of the field are mine.
if i were hungry, i would not tell you, for the world is mine, and her fulness.
will i eat the meat of bulls, or drink the blood of goats?
slaughter to theory the slaughter of thanks. pay your vows to the most high.
call on me in the day of trouble. i will deliver you, and you will honour me.
but to the big-shot theory says, what right do you have to declare my statutes, that you have taken my covenant on your lips,
since you hate instruction, and throw my words behind you?
when you saw a thief, you consented with him, and have participated with adulterers.
you give your mouth to fracture. your tongue frames deceit.
you sit and speak against your brother. you slander your own mother's son.
you have done these things, and i kept silent. you thought that i was just like you. i will rebuke you, and accuse you in front of your eyes.
now consider this, you who forget theory, lest i tear you into pieces, and there be no one to deliver.
whoever slaughters thanks heavyweighs me, and prepares his way so that i will show theory's saving to him.
51
for the chief musician. a psalm by david, when natan the bringer came to him, after he had gone in to bat-sheba. be gracious to me, theory, according to your kindness. according to the multitude of your wombings, blot out my missteps.
wash me thoroughly from my distortion. cleanse me from my miss.
for i know my missteps. my miss is constantly before me.
against you, and you only, i have missed, and done that which is fracture in your sight, so you may be proved right when you speak, and justified when you judge.
behold, i was born in distortion. my mother conceived me in miss.
behold, you desire truth in the inward parts. you teach me wisdom in the inmost place.
purify me with hyssop, and i will be clean. wash me, and i will be whiter than snow.
let me hear joy and gladness, that the bones which you have broken may rejoice.
hide your face from my misses, and blot out all of my distortions.
create in me a clean heart, o theory. renew a right breathwind within me.
don't throw me from your presence, and don't take your dedicated breathwind from me.
restore to me the joy of your saving. uphold me with a willing breathwind.
then i will teach missteppers your ways. missers will be converted to you.
deliver me from the guilt of bloodshed, o theory, the theory of my saving. my tongue will sing aloud of your being right.
mister, open my lips. my mouth will declare your praise.
for you don't delight in slaughter, or else i would give her. you have no pleasure in onup.
the slaughters of theory are a broken breathwind. o theory, you will not despise a broken and contrite heart.
do well in your good pleasure to zion. build the walls of yerushalem.
then you will delight in the slaughters of being right, in onups and in allers. then they will up bulls on your slaughter-place.
52
for the chief musician. a contemplation by david, when doeg the adomi came and told shaul, david has come to axhimelekh's house. why do you boast of fracture, hero? theory's kindness is all day.
your tongue thinks passion, like a sharp razor, doing deceitfully.
you love fracture more than good, lying rather than speaking the truth. selah.
you love all devouring words, you deceitful tongue.
theory will likewise destroy you forever. he will take you up, and pluck you out of your tent, and root you out of the land of the living. selah.
the right also will see, and respect, and laugh at him, saying,
behold, this is the man who didn't make theory his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness.
but as for me, i am like a green olive tree in theory's house. i trust in theory's kindness world and until.
i will thank you to world, because you have done it. i will hope in your name, for it is good, in the presence of your friendly ones.
53
for the chief musician. to the tune of maxhalat. a contemplation by david. the fool has said in his heart, there is no theory. they are corrupt, and have done abominable distortion. there is no one who does good.
theory looks down from the namespaces on the children of men, to see if there are any who understood, who seek after theory.
every one of them has gone back. they have become filthy together. there is no one who does good, no, not one.
have the power achievers no knowledge, who eat up my people as they eat bread, and don't call on theory?
there they were in great fear, where no fear was, for theory has scattered the bones of him who encamps against you. you have put them to shame, because theory has rejected them.
oh that the saving of yisreal would come out of zion. when theory brings back his people from captivity, then yaqob shall rejoice, and yisreal shall be glad.
54
for the chief musician. on stringed instruments. a contemplation by david, when the cifis came and said to shaul, isn't david hiding himself amongst us? save me, theory, by your name. vindicate me in your might.
hear my prayer, theory. listen to the words of my mouth.
for strangers have risen up against me. violent men have sought after my self. they haven't set theory before them. selah.
behold, theory is my helper. my mister is the one who sustains my self.
he will repay the fracture to my enemies. destroy them in your truth.
with a contribution, i will slaughter to you. i will give thanks to your name, yeahoh-vowelconsonant, for it is good.
for he has delivered me out of all trouble. my eye has seen triumph over my enemies.
55
for the chief musician. on stringed instruments. a contemplation by david. listen to my prayer, theory. don't hide yourself from my supplication.
attend to me, and answer me. i am restless in my complaint, and moan
because of the voice of the enemy, because of the oppression of the big-shot. for they bring power on me. in anger they hold a grudge against me.
my heart is severely pained within me. the terrors of death have fallen on me.
respect and trembling have come on me. horror has overwhelmed me.
i said, oh that i had wings like a dove. then i would fly away, and be at rest.
behold, then i would wander far off. i would lodge in the desert. selah.
i would hurry to a shelter from the stormy wind and storm.
confuse them, mister, and confound their language, for i have seen violence and strife in the city.
day and night they prowl around on her walls. power and toil are also within her.
passions are within her. threats and lies don't depart from her streets.
for it was not an enemy who insulted me, then i could have endured it. neither was it he who hated me who raised himself up against me, then i would have hidden myself from him.
but you, a man like me, my companion, and my familiar friend.
we took sweet fellowship together. we walked in theory's house with company.
let death come suddenly on them. let them go down alive into sheol. for fracture is amongst them, in their dwelling.
as for me, i will call on theory. yeahoh-vowelconsonant will save me.
evening, morning, and at noon, i will cry out in distress. he will hear my voice.
he has redeemed my self in peace from the battle that was against me, although there are many who oppose me.
theory, who is enthroned east-before, will hear and answer them. selah. they never change and don't respect theory.
he raises his hands against his friends. he has violated his covenant.
his mouth was smooth as butter, but his heart was war. his words were softer than oil, yet they were drawn swords.
cast your burden on yeahoh-vowelconsonant and he will sustain you. he will never allow the right to be moved.
but you, theory, will bring them down into the pit of destruction. bloodthirsty and deceitful men shall not live out half their days, but i will trust in you.
56
for the chief musician. to the tune of silent dove in distant lands. a poem by david, when the philistines seized him in gat. be gracious to me, theory, for man wants to swallow me up. all day long, he attacks and oppresses me.
my enemies want to swallow me up all day long, for they are many who fight proudly against me.
when i am afraid, i will put my trust in you.
in theory, i praise his word. in theory, i put my trust. i will not be afraid. what can flesh do to me?
all day long they twist my words. all their thoughts are against me for fracture.
they conspire and lurk, watching my steps. they are eager to take my life.
shall they escape by power? in anger cast down the peoples, theory.
you count my wanderings. you put my tears into your container. aren't they in your book?
then my enemies shall turn back in the day that i call. i know this: that theory is for me.
in theory, i will praise his word. in yeahoh-vowelconsonant, i will praise his word.
i have put my trust in theory. i will not be afraid. what can man do to me?
your vows are on me, theory. i will give thankers to you.
for you have delivered my self from death, and prevented my feet from falling, that i may walk before theory in the light of the living.
57
for the chief musician. to the tune of do not destroy. a poem by david, when he fled from shaul, in the cave. be gracious to me, theory, be gracious to me, for my self takes refuge in you. yes, in the shadow of your wings, i will take refuge, until passion has passed.
i cry out to theory most high, to theory who accomplishes my requests for me.
he will send from the namespaces, and save me, he rebukes the one who is pursuing me. selah. theory will send out his kindness and his truth.
my self is amongst lions. i lie amongst those who are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword.
be exalted, theory, above the namespaces. let your heavyweight be above all the land.
they have prepared a net for my steps. my self is bowed down. they dig a pit before me. they fall into the middle of her themselves. selah.
my heart is steadfast, theory. my heart is steadfast. i will sing, yes, i will sing praises.
wake up, my heavyweight. wake up, lute and violin. i will wake up the dawn.
i will give thanks to you, mister, amongst the peoples. i will sing praises to you amongst the nations.
for your great kindness reaches to the namespaces, and your truth to the namespaces.
be exalted, theory, above the namespaces. let your heavyweight be over all the land.
58
for the chief musician. to the tune of do not destroy. a poem by david. do you indeed speak being right, silent ones? do you judge blamelessly, you sons of men?
no, in your heart you plot injustice. you measure out the violence of your hands in the land.
the big-shots go astray from the womb. they are wayward as soon as they are born, speaking lies.
their poison is like the poison of a snake, like a deaf cobra that stops its ear,
which doesn't listen to the voice of charmers, no matter how skilful the charmer may be.
break their teeth, theory, in their mouth. break out the great teeth of the young lions, yeahoh-vowelconsonant.
let them vanish like water that flows away. when they draw the bow, let their arrows be made blunt.
let them be like a snail which melts and passes away, like the stillborn child, who has not seen the sun.
before your pots can feel the heat of the thorns, he will sweep away the green and the burning alike.
the right shall rejoice when he sees the vengeance. he shall wash his feet in the blood of the big-shot,
so that men shall say, most certainly there is a reward for the right. most certainly there is a theory who judges the land.
59
for the chief musician. to the tune of do not destroy. a poem by david, when shaul sent, and they watched the house to kill him. deliver me from my enemies, my theory. set me on high from those who rise up against me.
deliver me from the power achievers. save me from the bloodthirsty men.
for, behold, they lie in wait for my self. the mighty gather themselves together against me, not for my misstep, nor for my miss, yeahoh-vowelconsonant.
i have done no wrong, yet they are ready to attack me. rise up, behold, and help me.
you, yeahoh-vowelconsonant theory of troops, the theory of yisreal, rouse yourself to punish the nations. don't be gracious to the power traitors. selah.
they return at evening, howling like dogs, and prowl around the city.
behold, they spew with their mouth. swords are in their lips, for, they say, who hears us?
but you, yeahoh-vowelconsonant, laugh at them. you scoff at all the nations.
oh, my strength, i watch for you, for theory is my high tower.
my theory will go before me with his kindness. theory will let me look at my enemies in triumph.
don't kill them, or my people may forget. scatter them by your force, and bring them down, mister our shield.
for the miss of their mouth, and the words of their lips, let them be caught in their pride, for the curses and lies which they utter.
consume them in wrath. consume them, and they will be no more. let them know that theory rules in yaqob, to the ends of the land. selah.
at evening let them return. let them howl like a dog, and go around the city.
they shall wander up and down for food, and wait all night if they aren't satisfied.
but i will sing of your strength. yes, i will sing aloud of your kindness in the morning. for you have been my high tower, a refuge in the day of my distress.
to you, my strength, i will sing praises. for theory is my high tower, the theory of my friendliness.
60
for the chief musician. to the tune of the lily of the covenant. a teaching poem by david, when he fought with aram naxharaim and with aram zobah, and yoab returned, and killed twelve thousand of adom in the valley of salt. theory, you have rejected us. you have burst us. you have been angry. restore us, again.
you have made the land tremble. you have torn her. mend her breaks, for she quakes.
you have shown your people hard things. you have made us drink the wine that makes us stagger.
you have given a banner to those who respect you, that it may be displayed because of the truth. selah.
so that your beloved may be delivered, save with your right hand, and answer us.
theory has spoken from his dedicated: i will triumph. i will divide shekhem, and measure out the valley of sukot.
gilead is mine, and manasheh is mine. efraim also is the defence of my head. yeahudah is my sceptre.
moab is my wash basin. i will throw my sandal on adom. i shout in triumph over philistia.
who will bring me into the strong city? who has led me to adom?
haven't you, theory, rejected us? you don't go out with our troops, theory.
give us help against the adversary, for the help of man is vain.
through theory we will do valiantly, for it is he who will tread down our adversaries.
61
for the chief musician. for a stringed instrument. by david. hear my cry, theory. listen to my prayer.
from the end of the land, i will call to you when my heart is overwhelmed. lead me to the rock that is higher than i.
for you have been a refuge for me, a strong tower from the enemy.
i will dwell in your tent worlds. i will take refuge in the shelter of your wings. selah.
for you, theory, have heard my vows. you have given me the heritage of those who respect your name.
you will prolong the king's life. his years will be for generations.
he shall sit world before theory. appoint your kindness and truth, that they may preserve him.
so i will sing praise to your name to until, that i may fulfil my vows daily.
62
for the chief musician. to yedutun. a psalm by david. my self rests in theory alone. my saving is from him.
he alone is my rock, my saving, and my fortress. i will never be greatly shaken.
how long will you assault a man? would all of you throw him down, like a leaning wall, like a tottering fence?
they fully intend to throw him down from his lofty place. they delight in lies. they bless with their mouth, but they curse inwardly. selah.
my self, wait in silence for theory alone, for my expectation is from him.
he alone is my rock and my saving, my fortress. i will not be shaken.
my saving and my honour is with theory. the rock of my strength, and my refuge, is in theory.
trust in him at all times, you people. pour out your heart before him. theory is a refuge for us. selah.
surely men of low degree are just a breath, and men of high degree are a lie. in the balances they will go up. they are together lighter than a breath.
don't trust in oppression. don't become vain in robbery. if riches increase, don't set your heart on them.
theory has spoken once; twice i have heard this, that strength belongs to theory.
also to you, mister, belongs kindness, for you reward every man according to his work.
63
a psalm by david, when he was in the desert of yeahudah. theory, you are my theory. i will earnestly seek you. my self thirsts for you. my flesh longs for you, in a dry and weary land, where there is no water.
so i have seen you in the dedicated, watching your strength and your heavyweight.
because your kindness is better than life, my lips shall praise you.
so i will bless you while i live. i will lift up my hands in your name.
my self shall be satisfied as with the richest food. my mouth shall praise you with joyful lips,
when i remember you on my bed, and think about you in the night watches.
for you have been my help. i will rejoice in the shadow of your wings.
my self stays close to you. your right hand holds me up.
but those who seek my self to catastrophe her shall come into the lower parts of the land.
they shall be given over to the hand of the sword. they shall be jackal food.
but the king shall rejoice in theory. everyone who swears by him will praise him, for the mouth of those who speak lies shall be silenced.
64
for the chief musician. a psalm by david. hear my voice, theory, in my complaint. preserve my life from fear of the enemy.
hide me from the conspiracy of the fracturers, from the noisy crowd of the power achievers;
who sharpen their tongue like a sword, and aim their arrows, deadly words,
to shoot innocent men from ambushes. they shoot at him suddenly and without respect.
they encourage themselves in fracture plans. they talk about laying snares secretly. they say, who will see them?
they plot injustice, saying, we have made a perfect plan. surely man's mind and heart are cunning.
but theory will shoot at them. they will be suddenly struck down with an arrow.
their own tongues shall ruin them. all who see them will shake their heads.
all mankind shall be afraid. they shall declare the work of theory, and shall wisely ponder what he has done.
the right shall be glad in yeahoh-vowelconsonant, and shall take refuge in him. all the upright in heart shall praise him.
65
for the chief musician. a psalm by david. a song. praise waits for you, theory, in zion. vows shall be performed to you.
you who hear prayer, all men will come to you.
misses overwhelmed me, but you atoned for our missteps.
happy is the one whom you choose and cause to come near, that he may live in your courts. we will be filled with the goodness of your house, your dedicated temple.
by awesome deeds of being right, you answer us, theory of our saving. you who are the hope of all the ends of the land, of those who are far away on the sea.
by your energy, you form the mountains, having armed yourself with strength.
you still the roaring of the seas, the roaring of their waves, and the turmoil of the nations.
they also who dwell in faraway places are afraid at your wonders. you call the morning's dawn and the evening with songs of joy.
you visit the land, and water her. you greatly enrich her. the river of theory is full of water. you provide them grain, for so you have ordained her.
you drench her furrows. you level her ridges. you soften her with showers. you bless her with a crop.
you crown the year with your bounty. your carts overflow with abundance.
the desert grasslands overflow. the hills are clothed with gladness.
the pastures are covered with flocks. the valleys also are clothed with grain. they shout for joy. they also sing.
66
for the chief musician. a song. a psalm. make a joyful shout to theory, all the land.
sing to the heavyweight of his name. put heavyweight and praise.
tell theory, how awesome are your deeds. through the greatness of your strength, your enemies submit themselves to you.
all the land will sink down to you, and will sing to you; they will sing to your name. selah.
come, and see theory's deeds— awesome work on behalf of the children of men.
he turned the sea into dry land. they went through the river on foot. there, we rejoiced in him.
he rules by his might world. his eyes watch the nations. don't let the rebellious rise up against him. selah.
praise our theory, you peoples. make the sound of his praise heard,
who preserves our life amongst the living, and doesn't allow our feet to be moved.
for you, theory, have tested us. you have refined us, as silver is refined.
you brought us into prison. you laid a burden on our backs.
you allowed men to ride over our heads. we went through fire and through water, but you brought us to the place of abundance.
i will come into your temple with onups. i will pay my vows to you,
which my lips promised, and my mouth spoke, when i was in distress.
i will up to you onups of fat animals, with the incense of rams, i will do bulls with goats. selah.
come and hear, all you who respect theory. i will declare what he has done for my self.
i cried to him with my mouth. he was extolled with my tongue.
if i cherished power in my heart, my mister wouldn't have listened.
but most certainly, theory has listened. he has heard the voice of my prayer.
blessed be theory, who has not turned away my prayer, nor his kindness from me.
67
for the chief musician. with stringed instruments. a psalm. a song. may theory be gracious to us, bless us, and let his face shine on us. selah.
that your way may be known on land, and your saving amongst all nations,
let the peoples praise you, theory. let all the peoples praise you.
oh let the nations be glad and sing for joy, for you will judge the peoples with equity, and govern the nations on land. selah.
let the peoples praise you, theory. let all the peoples praise you.
the land has yielded her increase. theory, even our own theory, will bless us.
theory will bless us. all the ends of the land shall respect him.
68
for the chief musician. a psalm by david. a song. let theory arise. let his enemies be scattered. let them who hate him also flee before him.
as smoke is driven away, so drive them away. as wax melts before the fire, so let the big-shots get lost at the presence of theory.
but let the right be glad. let them rejoice before theory. yes, let them rejoice with gladness.
sing to theory. sing praises to his name. extol him who rides on the clouds: to yeahoh-vowelconsonant, his name. rejoice before him.
a father of the fatherless, and a defender of the widows, is theory in his dedicated habitation.
theory sets the lonely in families. he brings out the prisoners with singing, but the rebellious dwell in a sun-scorched land.
theory, when you went out before your people, when you marched through the wilderness... selah.
the land trembled. the namespaces also poured down rain at the presence of the theory of sinai— at the presence of theory, the theory of yisreal.
you, theory, sent a plentiful rain. you confirmed your inheritance when she was weary.
your congregation lived therein. you, theory, prepared your goodness for the poor.
my mister announced the word. the ones who inform about it are a great company.
kings of troops flee. they flee. she who waits at home divides the plunder,
while you sleep amongst the camp fires, the wings of a dove sheathed with silver, her feathers with shining gold.
when the breast-field scattered kings in her, it snowed on zalmon.
the mountains of bashan are majestic mountains. the mountains of bashan are rugged.
why do you look in envy, you rugged mountains, at the mountain where theory chooses to reign? yes, yeahoh-vowelconsonant will dwell there forever.
the chariots of theory are tens of thousands and thousands of thousands. my mister is amongst them, from sinai, into the dedicated.
you have ascended on high. you have led away captives. you have received gifts amongst people, yes, amongst the rebellious also, that yeahoh-vowelconsonant theory might dwell there.
blessed be my mister, who daily bears our burdens, even the theory who is our saving. selah.
theory is to us a theory of deliverance. to yeahoh-vowelconsonant, my mister, belongs escape from death.
but theory will strike through the head of his enemies, the hairy scalp of such a one as still continues in his guiltiness.
my mister said, i will bring you again from bashan, i will bring you again from the depths of the sea,
that you may crush them, dipping your foot in blood, that the tongues of your dogs may have their portion from your enemies.
they have seen your processions, theory, even the processions of my theory, my king, into the dedicated.
the singers went before, the minstrels followed after, amongst the ladies playing with tambourines,
bless theory in the congregations, even yeahoh-vowelconsonant in the community of yisreal.
there is little benyamin, their ruler, the princes of yeahudah, their council, the princes of cebulun, and the princes of naftali.
your theory has mitzva'ed your strength. strengthen, theory, that which you have done for us.
because of your temple at yerushalem, kings shall bring presents to you.
rebuke the wild animal of the reeds, the multitude of the bulls with the calves of the peoples. trample under foot the bars of silver. scatter the nations who delight in war.
princes shall come out of egypt. ethiopia shall hurry to stretch out her hands to theory.
sing to theory, you kingdoms of the land. sing praises to my mister— selah—
to him who rides on the namespaces of namespaces, which are of old; behold, he utters his voice, a mighty voice.
ascribe strength to theory. his excellency is over yisreal, his strength is in the namespaces.
you are awesome, theory, in your dedicateds. the theory of yisreal gives strength and strength to his people. praise be to theory.
69
for the chief musician. to the tune of lilies. by david. save me, theory, for the waters have come up to my neck.
i sink in deep mire, where there is no foothold. i have come into deep waters, where the floods overflow me.
i am weary with my crying. my throat is dry. my eyes fail looking for my theory.
those who hate me without a cause are more than the hairs of my head. those who want to cut me off, being my enemies wrongfully, are mighty. i have to restore what i didn't take away.
theory, you know my foolishness. my misses aren't hidden from you.
don't let those who wait for you be shamed through me, mister yeahoh-vowelconsonant of troops. don't let those who seek you be brought to dishonour through me, theory of yisreal.
because for your sake, i have borne reproach. shame has covered my face.
i have become a stranger to my brothers, an alien to my mother's children.
for the zeal of your house consumes me. the reproaches of those who reproach you have fallen on me.
when i wept and i fasted, that was to my reproach.
when i made sackcloth my clothing, i became a byword to them.
those who sit in the gate talk about me. i am the song of the drunkards.
but as for me, my prayer is to you, yeahoh-vowelconsonant, in an acceptable time. theory, in the abundance of your kindness, answer me in the truth of your saving.
deliver me out of the mire, and don't let me sink. let me be delivered from those who hate me, and out of the deep waters.
don't let the flood waters overwhelm me, neither let the deep swallow me up. don't let the pit shut her mouth on me.
answer me, yeahoh-vowelconsonant, for your kindness is good. according to the multitude of your wombings, turn to me.
don't hide your face from your worker, for i am in distress. answer me speedily.
draw near to my self and redeem her. ransom me because of my enemies.
you know my reproach, my shame, and my dishonour. my adversaries are all before you.
reproach has broken my heart, and i am full of heaviness. i looked for some to take pity, but there was none; for comforters, but i found none.
they also gave me poison for my food. in my thirst, they gave me vinegar to drink.
let their table before them become a snare. may it become a retribution and a trap.
let their eyes be darkened, so that they can't see. let their backs be continually bent.
pour out your indignation on them. let the fierceness of your anger overtake them.
let their habitation be desolate. let no one dwell in their tents.
for they chase him whom you have wounded. they tell of the sorrow of those whom you have hurt.
charge them with crime upon crime. don't let them come into your being right.
let them be blotted out of the book of life, and not be written with the right.
but i am in pain and distress. let your saving, theory, protect me.
i will praise the name of theory with a song, and will magnify him with thanks.
it will please yeahoh-vowelconsonant better than an ox, or a bull that has horns and hoofs.
the humble have seen it, and are glad. you who seek after theory, let your heart live.
for yeahoh-vowelconsonant hears the needy, and doesn't despise his captive people.
let namespaces and land praise him; the seas, and everything that moves therein.
for theory will save zion, and build the cities of yeahudah. they shall settle there, and inherit her.
the seed also of his workers shall inherit her. those who love his name shall dwell therein.
70
for the chief musician. by david. a reminder. hurry, theory, to deliver me. come quickly to help me, yeahoh-vowelconsonant.
let them be disappointed and confounded who seek my self. let those who desire my ruin be turned back in disgrace.
let them be turned because of their shame who say, aha. aha.
let all those who seek you rejoice and be glad in you. let those who love your saving continually say, let theory be exalted.
but i am poor and needy. come to me quickly, theory. you are my help and my deliverer. yeahoh-vowelconsonant, don't delay.
71
in you, yeahoh-vowelconsonant, i take refuge. never let me be disappointed.
deliver me in your being right, and rescue me. turn your ear to me, and save me.
be to me a rock of refuge to which i may always go. give the mitzvah to save me, for you are my rock and my fortress.
rescue me, my theory, from the hand of the big-shot, from the hand of the unright and cruel man.
for you are my hope, mister yeahoh-vowelconsonant, my confidence from my youth.
i have relied on you from the womb. you are he who took me out of my mother's womb. i will always praise you.
i am a marvel to many, but you are my strong refuge.
my mouth shall be filled with your praise, with your honour all day long.
don't reject me in my old age. don't forsake me when my strength fails.
for my enemies talk about me. those who watch for my self conspire together,
saying, theory has forsaken him. chase and take him, for no one will rescue him.
theory, don't be far from me. my theory, hurry to help me.
let my opposers be disappointed and consumed. let them be covered with disgrace and scorn who want to harm me.
but i will always hope, and will add to all of your praise.
my mouth will tell about your being right, and of your saving all day, though i don't know its full measure.
i will come with the hero acts of my mister yeahoh-vowelconsonant. i will make mention of your being right, even of yours alone.
theory, you have taught me from my youth. until now, i have declared your wondrous works.
yes, even when i am old and grey-haired, theory, don't forsake me, until i have declared your strength to the next generation, your might to everyone who is to come.
theory, your being right also reaches to the namespaces. you have done great things. theory, who is like you?
you, who have shown us many and bitter troubles, you will let me live. you will bring us up again from the depths of the land.
increase my honour and comfort me again.
i will also praise you with the harp for your truth, my theory. i sing praises to you with the violin, dedicated one of yisreal.
my lips shall shout for joy. my self, which you have redeemed, sings praises to you.
my tongue will also talk about your being right all day long, for they are disappointed, and they are confounded, who want to harm me.
72
by shlomo. theory, give the king your justice; your being right to the royal son.
he will judge your people with being right, and your poor with justice.
the mountains shall bring prosperity to the people. the hills bring the fruit of being right.
he will judge the poor of the people. he will save the children of the needy, and will break the oppressor in pieces.
they shall respect you while the sun endures; and as long as the moon, throughout all generations.
he will come down like rain on the mown grass, as showers that water the land.
in his days, the right shall flourish, and abundance of peace, until the moon is no more.
he shall go down also from sea to sea, from the river to the ends of the land.
those who dwell in the wilderness shall bow before him. his enemies shall lick the dust.
the kings of tarshish and of the islands will bring rester. the kings of sheba and seba shall near-in gifts.
yes, all kings shall fall down before him. all nations shall work for him.
for he will deliver the needy when he cries; the poor, who has no helper.
he will have pity on the poor and needy. he will save the selves of the needy.
he will redeem their self from oppression and violence. their blood will be precious in his sight.
he will live; and sheba's gold will be given to him. men will pray for him continually. they will bless him all day long.
abundance of grain shall be throughout the land. its fruit sways like lebanon. let it flourish, thriving like the grass of the field.
his name is to world. his name continues as long as the sun. men shall be blessed by him. all nations will call him blessed.
praise be to yeahoh-vowelconsonant theory, the theory of yisreal, who alone does marvellous deeds.
blessed be his heavyweighty name to world. let the whole land be filled with his heavyweight. amen and amen.
this ends the prayers by david, the son of yesse.
73
a psalm by asaf. surely theory is good to yisreal, to those who are pure in heart.
but as for me, my feet were almost gone. my steps had nearly slipped.
for i was envious of the arrogant, when i saw the prosperity of the big-shots.
for there are no struggles in their death, but their strength is firm.
they are free from the toil of men, neither are they touched like other men.
therefore pride is like a chain around their neck. violence covers them like a garment.
their eyes bulge with fat. their minds pass the limits of conceit.
they scoff and speak with malice. in arrogance, they threaten oppression.
they have set their mouth in the namespaces. their tongue walks through the land.
therefore their people return to them, and they drink up waters of abundance.
they say, how does theory know? is there knowledge in the most high?
behold, these are the big-shots. being always at ease, they increase in riches.
surely i have cleansed my heart in vain, and washed my hands in innocence,
for all day long i have been plagued, and punished every morning.
if i had said, i will speak thus, behold, i would have betrayed the generation of your children.
and i thought to know this, it was toil in my eyes—
until i camo to theory's dedicated, and considered their latter end.
surely you set them in slippery places. you throw them down to destruction.
how they are suddenly destroyed. they are completely swept away with terrors.
as a dream when one wakes up, so, mister, when you awake, you will despise their fantasies.
for my self was grieved. i was embittered in my heart.
i was so senseless and ignorant. i was a brute beast before you.
nevertheless, i am continually with you. you have held my right hand.
you will guide me with your counsel, and afterward receive me to heavyweight.
whom do i have in the namespaces? there is no one on land whom i desire besides you.
my flesh and my heart fails, but theory is the strength of my heart and my portion to world.
for, behold, those who are far from you shall get lost. you have destroyed all those who are promiscuous from you.
but it is good for me to come close to theory. i have made my mister yeahoh-vowelconsonant my refuge, that i may tell of all your works.
74
a contemplation by asaf. theory, why have you rejected us forever? why does your anger smoulder against the sheep of your pasture?
remember your congregation, which you purchased of old, which you have redeemed to be the branch of your inheritance: mount zion, in which you have lived.
lift up your feet to the perpetual ruins, all the fracture that the enemy has done in the dedicated.
your adversaries have roared in the middle of your community. they have set up their standards as signs.
they behaved like men wielding axes, cutting through a thicket of trees.
now they break all her carved work down with hatchet and hammers.
they have burnt your dedicated to the ground. they have voided the dwelling place of your name.
they said in their heart, we will crush them completely. they have burnt up all the places in the land where theory was sunken-down to.
we see no miraculous signs. there is no longer any bringer, neither is there amongst us anyone who knows how long.
how long, theory, shall the adversary reproach? shall the enemy blaspheme your name forever?
why do you draw back your hand, even your right hand? take it from your chest and consume them.
yet theory is my king of old, working saving throughout the land.
you divided the sea by your strength. you broke the heads of the sea monsters in the waters.
you broke the heads of leviatan in pieces. you gave him as food to people and desert creatures.
you opened up spring and stream. you dried up mighty rivers.
the day is yours, the night is also yours. you have prepared the light and the sun.
you have set all the boundaries of the land. you have made summer and winter.
remember this, that the enemy has mocked you, yeahoh-vowelconsonant. foolish people have blasphemed your name.
don't deliver the self of your dove to wild beasts. don't forget the life of your poor forever.
honour your covenant, for haunts of violence fill the dark places of the land.
don't let the oppressed return ashamed. let the poor and needy praise your name.
arise, theory. plead your own cause. remember how the foolish man mocks you all day.
don't forget the voice of your adversaries. the tumult of those who rise up against you ascends continually.
75
for the chief musician. to the tune of do not destroy. a psalm by asaf. a song. we give thanks to you, theory. we give thanks, for your name is near. men tell about your wondrous works.
when i choose the appointed time, i will judge blamelessly.
the land and all her inhabitants quake. i firmly hold her pillars. selah.
i said to the arrogant, don't boast. i said to the big-shots, don't lift up the horn.
don't lift up your horn on high. don't speak with a stiff neck.
for neither from the east, nor from the west, nor yet from the south, comes exaltation.
but theory is the judge. he puts down one, and lifts up another.
for in yeahoh-vowelconsonant's hand there is a cup, full of foaming wine mixed with spices. he pours it out. indeed the big-shots of the land drink and drink it to its very dregs.
but i will declare this to world: i will sing praises to the theory of yaqob.
i will cut off all the horns of the big-shots, but the horns of the right shall be lifted up.
76
for the chief musician. on stringed instruments. a psalm by asaf. a song. in yeahudah, theory is known. his name is great in yisreal.
his dwelling is also in salem. his dwelling place in zion.
there he broke the flaming arrows of the bow, the shield, and the sword, and the weapons of war. selah.
glorious are you, and excellent, more than mountains of game.
valiant men lie plundered, they have slept their last sleep. none of the men of war can lift their hands.
at your rebuke, theory of yaqob, both chariot and horse are cast into a dead sleep.
you, even you, are to be respected. who can stand in your sight when you are angry?
you pronounced judgement from the namespaces. the land respected, and was silent,
when theory arose to judgement, to save all the afflicted ones of the land. selah.
surely the wrath of man praises you. the survivors of your wrath are restrained.
make vows to yeahoh-vowelconsonant your theory, and fulfil them. let all of his neighbours bring presents to him who is to be respected.
he will cut off the breathwind of princes. he is respected by the kings of the land.
77
for the chief musician. to yedutun. a psalm by asaf. my cry goes to theory. indeed, i cry to theory for help, and for him to listen to me.
in the day of my trouble i sought my mister. my hand was stretched out in the night, and didn't get tired. my self refused to be comforted.
i remember theory, and i groan. i complain, and my breathwind is overwhelmed. selah.
you hold my eyelids open. i am so troubled that i can't speak.
i have considered the days of old, the years of ancient times.
i remember my song in the night. i consider in my own heart; my breathwind diligently enquires:
will my mister reject us to worlds? will he be favourable no more?
has his kindness vanished forever? does his promise fail for generations?
has theory forgotten to be gracious? has he, in anger, withheld his wombing? selah.
then i thought, i will appeal to this: the years of the right hand of the most high.
i will remember yeahoh-vowelconsonant's deeds; for i will remember your wonders of old.
i will also meditate on all your work, and consider your doings.
your way, theory, is in the dedicated. what theory is great like theory?
you are the theory who does wonders. you have made your strength known amongst the peoples.
you have redeemed your people with your arm, the sons of yaqob and yosef. selah.
the waters saw you, theory. the waters saw you, and they writhed. the depths also convulsed.
the clouds poured out water. the namespaces resounded with thunder. your arrows also flashed around.
the voice of your thunder was in the whirlwind. the lightnings lit up the world. the land trembled and shook.
your way was through the sea, your paths through the great waters. your footsteps were not known.
you led your people like a flock, by the hand of mosheh and ahron.
78
a contemplation by asaf. hear my teaching, my people. turn your ears to the words of my mouth.
i will open my mouth in a parable. i will utter dark sayings of old,
which we have heard and known, and our fathers have told us.
we will not hide them from their children, telling to the generation to come the praises of yeahoh-vowelconsonant, his strength, and his wondrous deeds that he has done.
for he established a covenant in yaqob, and appointed a teaching in yisreal, which he mitzva'ed our fathers, that they should make them known to their children;
that the generation to come might know, even the children who should be born; who should arise and tell their children,
that they might set their hope in theory, and not forget theory's deeds, but keep his mitzvahs,
and might not be as their fathers— a stubborn and rebellious generation, a generation that didn't make their hearts loyal, whose breathwind was not steadfast with theory.
the children of efraim, being armed and carrying bows, turned back in the day of battle.
they didn't keep theory's covenant, and refused to walk in his torah.
they forgot his doings, his wondrous deeds that he had shown them.
he did marvellous things in the sight of their fathers, in the land of egypt, in the field of zoan.
he split the sea, and let them pass through. he made the waters stand as a heap.
in the daytime he also led them with a cloud, and all night with a light of fire.
he split rocks in the desert, and gave them drink abundantly as out of the depths.
he brought streams also out of the rock, and let waters run down like rivers.
yet they still went on to miss against him, to rebel against the most high in the desert.
they tempted theory in their heart by asking food according to their desire.
yes, they spoke against theory. they said, can theory prepare a table in the desert?
behold, he struck the rock, so that waters gushed out, and streams overflowed. can he give bread also? will he provide meat for his people?
therefore yeahoh-vowelconsonant heard, and was angry. a fire was kindled against yaqob, anger also went up against yisreal,
because they didn't emunah in theory, and didn't trust in his saving.
yet he mitzva'ed the namespaces above, and opened the doors of namespaces.
he rained down manna on them to eat, and gave them food from the namespaces.
man ate the bread of messengers. he sent them food to the full.
he let the east wind blow in the namespaces. by his strength he guided the south wind.
he also rained meat on them as the dust, winged birds as the sand of the seas.
he let them fall in the middle of their camp, around their habitations.
so they ate, and were well filled. he gave them their own desire.
they didn't turn from their cravings. their food was yet in their mouths,
when the anger of theory went up against them, killed some of their strongest, and struck down the young men of yisreal.
for all this they still missed, and didn't emunah in his wondrous works.
therefore he consumed their days in vanity, and their years in terror.
when he killed them, then they enquired after him. they returned and sought theory earnestly.
they remembered that theory was their rock, the most high theory, their redeemer.
but they flattered him with their mouth, and lied to him with their tongue.
for their heart was not right with him, neither were they emunahful in his covenant.
but he, being wombing, forgave distortion, and didn't destroy them. yes, many times he turned his anger away, and didn't stir up all his wrath.
he remembered that they were but flesh, a wind that passes away, and doesn't come again.
how often they rebelled against him in the desert, and grieved him in the desert.
they turned again and tempted theory, and provoked the dedicated one of yisreal.
they didn't remember his hand, nor the day when he redeemed them from the adversary;
how he set his signs in egypt, his wonders in the field of zoan,
he turned their rivers into blood, and their streams, so that they could not drink.
he sent amongst them swarms of flies, which devoured them; and frogs, which destroyed them.
he also gave their increase to the caterpillar, and their labour to the locust.
he destroyed their vines with hail, their sycamore fig trees with frost.
he also gave over their livestock to the hail, and their flocks to hot thunderbolts.
he threw on them the fierceness of his anger, wrath, indignation, and trouble, and a band of messengers of fracture.
he made a path for his anger. he didn't spare their self from death, but gave their life over to the pestilence,
and struck all the firstborn in egypt, the chief of their strength in the tents of xham.
but he led out his own people like sheep, and guided them in the desert like a flock.
he led them safely, so that they weren't afraid, but the sea overwhelmed their enemies.
he brought them to the border of his dedicated, to this mountain, which his right hand had taken.
he also drove out the nations before them, allotted them for an inheritance by line, and made the branches of yisreal to dwell in their tents.
yet they tempted and rebelled against the most high theory, and didn't keep his testimonies,
but turned back, and dealt treacherously like their fathers. they were twisted like a deceitful bow.
for they provoked him to anger with their high places, and moved him to jealousy with their sculptures.
when theory heard this, he was angry, and greatly abhorred yisreal,
so that he abandoned the tent of shiloh, the tent which he placed amongst men,
and delivered his strength into captivity, his heavyweight into the adversary's hand.
he also gave his people over to the sword, and was angry with his inheritance.
fire devoured their young men. their virgins had no wedding song.
their kohens fell by the sword, and their widows couldn't weep.
then my mister awakened as one out of sleep, like a hero who shouts by reason of wine.
he struck his adversaries backward. he put them to a world reproach.
moreover he rejected the tent of yosef, and didn't choose the branch of efraim,
but chose the branch of yeahudah, mount zion which he loved.
he built his dedicated like the heights, like the land which he has established to world.
he also chose david his worker, and took him from the sheepfolds;
from following the ewes that have their young, he brought him to be the shepherd of yaqob, his people, and yisreal, his inheritance.
so he was their shepherd according to the integrity of his heart, and guided them by the skilfulness of his hands.
79
a psalm by asaf. theory, the nations have come into your inheritance. they have defiled your dedicated temple. they have laid yerushalem in heaps.
they have given the dead bodies of your workers to be food for the birds of the namespaces, the flesh of your dedicateds to the animals of the land.
they have shed their blood like water around yerushalem. there was no one to bury them.
we have become a reproach to our neighbours, a scoffing and derision to those who are around us.
how long, yeahoh-vowelconsonant? will you be angry forever? will your jealousy burn like fire?
pour out your wrath on the nations that don't know you, on the kingdoms that don't call on your name,
for they have devoured yaqob, and destroyed his homeland.
don't hold the distortions of our forefathers against us. let your wombings speedily meet us, for we are in desperate need.
help us, theory of our saving, for the heavyweight of your name. deliver us, and forgive our misses, for your name's sake.
why should the nations say, where is their theory? let it be known amongst the nations, before our eyes, that vengeance for your workers' blood is being poured out.
let the sighing of the prisoner come before you. according to the greatness of your arm, preserve those who are sentenced to death.
pay back to our neighbours seven times into their bosom their reproach with which they have reproached you, mister.
so we, your people and sheep of your pasture, will give you thanks to world. we will praise you to world, to all generations.
80
for the chief musician. to the tune of the lilies of the covenant. a psalm by asaf. hear us, shepherd of yisreal, you who lead yosef like a flock, you who sit above the kherubim, shine out.
before efraim, benyamin, and manasheh, stir up your might. come to save us.
turn us again, theory. let your face shine, and we will be saved.
yeahoh-vowelconsonant theory of troops, how long will you be angry against the prayer of your people?
you have fed them with the bread of tears, and given them tears to drink in large measure.
you make us a source of contention to our neighbours. our enemies laugh amongst themselves.
turn us again, theory of troops. let your face shine, and we will be saved.
you brought a vine out of egypt. you drove out the nations, and planted her.
you cleared the ground for her. she took deep root, and filled the land.
the mountains were covered with her shadow. her boughs were like theory's cedars.
she sent out her branches to the sea, her shoots to the river.
why have you burst her fences, so that all those who pass by the way pluck her?
the boar out of the wood ravages her. the wild animals of the field feed on her.
turn again, we beg you, theory of troops. look down from the namespaces, and see, and visit this vine,
the stock which your right hand planted, the branch that you made strong for yourself.
she is burnt with fire. she is cut down. they get lost at your rebuke.
let your hand be on the man of your right hand, on the son of man whom you made strong for yourself.
so we will not turn away from you. revive us, and we will call on your name.
turn us again, yeahoh-vowelconsonant theory of troops. let your face shine, and we will be saved.
81
for the chief musician. on an instrument of gat. by asaf. sing aloud to theory, our strength. make a joyful shout to the theory of yaqob.
raise a song, and bring here the tambourine, the pleasant violin with the harp.
blow the trumpet at the new moon, at the full moon, on our feast day.
for it is a statute for yisreal, an ordinance of the theory of yaqob.
he appointed it in yosef for a covenant, when he went out over the land of egypt, i heard a language that i didn't know.
i removed his shoulder from the burden. his hands were freed from the basket.
you called in trouble, and i delivered you. i answered you in the secret place of thunder. i tested you at the waters of meribah. selah.
hear, my people, and i will testify to you, yisreal, if you would listen to me.
there shall be no strange theory in you, neither shall you sink down to any foreign theory.
i am yeahoh-vowelconsonant, your theory, who brought you up out of the land of egypt. open your mouth wide, and i will fill it.
but my people didn't listen to my voice. yisreal desired none of me.
so i let them go after the stubbornness of their hearts, that they might walk in their own counsels.
oh that my people would listen to me, that yisreal would walk in my ways.
i would soon subdue their enemies, and turn my hand against their adversaries.
the haters of yeahoh-vowelconsonant would cringe before him, and their punishment would last to world.
but he would have also fed them with the finest of the wheat. i will satisfy you with honey out of the rock.
82
a psalm by asaf. theory presides in the great community. he judges amongst the theories.
how long will you judge unjustly, and show partiality to the big-shots? selah.
defend the weak, the poor, and the fatherless. maintain the rights of the poor and oppressed.
rescue the weak and needy. deliver them out of the hand of the big-shots.
they don't know, neither do they understand. they walk back and forth in darkness. all the foundations of the land are shaken.
i said, you are theories, all of you are sons of the most high.
nevertheless you shall die like men, and fall like one of the rulers.
arise, theory, judge the land, for you inherit all of the nations.
83
a song. a psalm by asaf. theory, don't keep silent. don't keep silent, and don't be still, theory.
for, behold, your enemies are stirred up. those who hate you have lifted up their heads.
they conspire with cunning against your people. they plot against your cherished ones.
come, they say, let's destroy them as a nation, that the name of yisreal may be remembered no more.
for they have conspired together with one mind. they form an alliance against you.
the tents of adom and the yishmealis; moab, and the hagris;
gebal, amon, and amaleq; philistia with the inhabitants of tyre;
assyria also is joined with them. they have helped the children of lot. selah.
do to them as you did to midian, as to sisera, as to yabin, at the river qishon;
who perished at ein dor, who became as dung for the land.
make their nobles like oreb and ceeb, yes, all their princes like cebaxh and zalmuna,
who said, let's inherit theory's pasture lands.
my theory, make them like tumbleweed, like chaff before the wind.
as the fire that burns the forest, as the flame that sets the mountains on fire,
so chase them with your tempest, and terrify them with your storm.
fill their faces with confusion, that they may seek your name, yeahoh-vowelconsonant.
let them be disappointed and dismayed until until. yes, let them be confounded and get lost;
that they may know that you alone, whose name is yeahoh-vowelconsonant, are the most high over all the land.
84
for the chief musician. on an instrument of gat. a psalm by the sons of qoraxh. how lovely are your dwellings, yeahoh-vowelconsonant of troops.
my self longs, and even faints for the courts of yeahoh-vowelconsonant. my heart and my flesh cry out for the living theory.
yes, the sparrow has found a home, and the swallow a nest for herself, where she may have her young, near your slaughter-places, yeahoh-vowelconsonant of troops, my king, and my theory.
happy are those who dwell in your house. they are always praising you. selah.
happy are those whose strength is in you, who have set their hearts on a pilgrimage.
passing through the valley of weeping, they make it a place of springs. yes, the autumn rain covers it with blessings.
they go from strength to strength. every one of them appears before theory in zion.
yeahoh-vowelconsonant, theory of troops, hear my prayer. listen, theory of yaqob. selah.
behold, theory our shield, look at the face of your sink-swim-chat.
for a day in your courts is better than a thousand. i would rather be a doorkeeper in the house of my theory, than to dwell in the tents of big-shot.
for yeahoh-vowelconsonant theory is a sun and a shield. yeahoh-vowelconsonant will give grace and heavyweight. he withholds no good thing from those who walk blamelessly.
yeahoh-vowelconsonant of troops, happy is the man who trusts in you.
85
for the chief musician. a psalm by the sons of qoraxh. yeahoh-vowelconsonant, you have been favourable to your land. you have restored the fortunes of yaqob.
you have forgiven the distortion of your people. you have covered all their miss. selah.
you have taken away all your wrath. you have turned from the fierceness of your anger.
turn us, theory of our saving, and let your indignation towards us cease.
will you be angry with us to world? will you draw out your anger to all generations?
won't you revive us again, that your people may rejoice in you?
show us your kindness, yeahoh-vowelconsonant. grant us your saving.
i will hear what theory, yeahoh-vowelconsonant, will speak, for he will speak peace to his people, his dedicateds; but let them not turn again to folly.
surely his saving is near those who respect him, that heavyweight may dwell in our land.
friendliness and truth meet together. being right and peace have kissed each other.
truth springs out of the land. being right has looked down from the namespaces.
yes, yeahoh-vowelconsonant will give that which is good. our land will yield her increase.
being right goes before him, and prepares the way for his steps.
86
a prayer by david. hear, yeahoh-vowelconsonant, and answer me, for i am poor and needy.
preserve my self, for i am theoryly. you, my theory, save your worker who trusts in you.
be gracious to me, mister, for i call to you all day long.
bring joy to the self of your worker, for to you, mister, do i lift up my self.
for you, mister, are good, and ready to forgive, abundant in kindness to all those who call on you.
hear, yeahoh-vowelconsonant, my prayer. listen to the voice of my petitions.
in the day of my trouble i will call on you, for you will answer me.
there is no one like you amongst the theories, mister, nor any deeds like your deeds.
all nations you have made will come and sink down before you, mister. they shall heavyweigh your name.
for you are great, and do wondrous things. you are theory alone.
teach me your way, yeahoh-vowelconsonant. i will walk in your truth. make my heart undivided to respect your name.
i will praise you, mister my theory, with my whole heart. i will heavyweigh your name to world.
for your kindness is great towards me. you have delivered my self from the lowest sheol.
theory, the proud have risen up against me. a company of violent men have sought after my self, and they don't hold regard for you before them.
but you, mister, are a wombing and gracious theory, slow to anger, and abundant in kindness and truth.
turn to me, and be gracious to me. give your strength to your worker. save the son of your worker.
show me a sign of your goodness, that those who hate me may see it, and be shamed, because you, yeahoh-vowelconsonant, have helped me, and comforted me.
87
a psalm by the sons of qoraxh; a song. his foundation is in the dedicated mountains.
yeahoh-vowelconsonant loves the gates of zion more than all the dwellings of yaqob.
heavyweighty things are spoken about you, city of theory. selah.
i will record rachab and babylon amongst those who acknowledge me. behold, philistia, tyre, and also ethiopia: this one was born there.
yes, of zion it will be said, this one and that one was born in her; the most high himself will establish her.
yeahoh-vowelconsonant will count, when he writes up the peoples, this one was born there. selah.
those who sing as well as those who dance say, all my springs are in you.
88
a song. a psalm by the sons of qoraxh. for the chief musician. to the tune of the suffering of affliction. a contemplation by heman, the ecraxhi. yeahoh-vowelconsonant, the theory of my saving, i have cried day and night before you.
let my prayer come into your presence. turn your ear to my cry.
for my self is full of troubles. my life draws near to sheol.
i am counted amongst those who go down into the pit. i am like a man who has no help,
set apart amongst the dead, like the slain who lie in the grave, whom you remember no more. they are cut off from your hand.
you have laid me in the lowest pit, in the darkest depths.
your wrath lies heavily on me. you have afflicted me with all your waves. selah.
you have taken my friends from me. you have made me an abomination to them. i am confined, and i can't escape.
my eyes are dim from grief. i have called on you daily, yeahoh-vowelconsonant. i have spread out my hands to you.
do you show wonders to the dead? do the departed breathwinds rise up and praise you? selah.
is your kindness declared in the grave? or your emunah in getting-lost?
are your wonders made known in the dark? or your being right in the land of forgetfulness?
but to you, yeahoh-vowelconsonant, i have cried. in the morning, my prayer comes before you.
yeahoh-vowelconsonant, why do you reject my self? why do you hide your face from me?
i am afflicted and ready to die from my youth up. while i suffer your terrors, i am distracted.
your fierce wrath has gone over me. your terrors have cut me off.
they came around me like water all day long. they completely engulfed me.
you have put lover and friend far from me, and my friends into darkness.
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a contemplation by etan, the ecraxhi. i will sing of the kindness of yeahoh-vowelconsonant world. with my mouth, i will make known your emunah to generation and generation.
i indeed say, kindness world built. you established the namespaces. your emunah is in them.
i have cut a covenant with my chosen one, i have sworn to david, my worker,
‘i will establish your seed until world, and build up your throne to all generations.' selah.
the namespaces will praise your wonders, yeahoh-vowelconsonant, your emunah also in the community of the dedicated ones.
for who in the namespaces can be compared to yeahoh-vowelconsonant? who amongst the sons of the theory sons is like yeahoh-vowelconsonant,
a very awesome theory in the council of the dedicated ones, to be respected above all those who are around him?
yeahoh-vowelconsonant, theory of troops, who is a mighty one, like you? yeahoh-vowelconsonant, your emunah is around you.
you rule the pride of the sea. when its waves rise up, you calm them.
you have broken rachab in pieces, like one of the slain. you have scattered your enemies with your mighty arm.
the namespaces are yours. the land also is yours, the world and her fullness. you have founded them.
you have created the north and the south. tabor and xhermon rejoice in your name.
you have a hero arm. your hand is strong, and your right hand is exalted.
being right and justice are the foundation of your throne. kindness and truth go before your face.
happy are the people who learn to acclaim you. they walk in the light of your presence, yeahoh-vowelconsonant.
in your name they rejoice all day. in your being right, they are exalted.
for you are the heavyweight of their strength. in your favour, our horn will be exalted.
for our shield belongs to yeahoh-vowelconsonant, our king to the dedicated one of yisreal.
then you spoke in vision to your dedicateds, and said, i have given strength to the warrior. i have exalted a young man from the people.
i have found david, my worker. i have sink-swimmed him with my dedicated oil,
with whom my hand shall be established. my arm will also strengthen him.
no enemy will tax him. no onup man will oppress him.
i will beat down his adversaries before him, and strike those who hate him.
but my emunah and my kindness will be with him. in my name, his horn will be exalted.
i will set his hand also on the sea, and his right hand on the rivers.
he will call to me, ‘you are my father, my theory, and the rock of my saving.'
i will also appoint him my firstborn, the highest of the kings of the land.
i will keep my kindness for him to world. my covenant will stand firm with him.
i will also make his seed endure to until, and his throne as the days of namespaces.
if his children forsake my torah, and don't walk in my ordinances;
if they break my statutes, and don't keep my mitzvahs;
then i will punish their misstep with the rod, and their distortion with stripes.
but i will not completely take my kindness from him, nor allow my emunah to fail.
i will not break my covenant, nor alter what my lips have uttered.
once i have sworn by my dedication, i will not lie to david.
his seed will be to world, his throne like the sun before me.
it will be established world like the moon, the emunahful witness in the namespaces. selah.
but you have rejected and spurned. you have been angry with your sink-swim-chat.
you have renounced the covenant of your worker. you have defiled his crown in the dust.
you have burst all his fences. you have brought his strongholds to ruin.
all who pass by the way rob him. he has become a reproach to his neighbours.
you have exalted the right hand of his adversaries. you have made all of his enemies rejoice.
yes, you turn back the edge of his sword, and haven't supported him in battle.
you have ended his splendour, and thrown his throne down to the ground.
you have shortened the days of his youth. you have covered him with shame. selah.
how long, yeahoh-vowelconsonant? will you hide yourself forever? will your wrath burn like fire?
remember how short my time is, for what vanity you have created all the children of men.
what man is he who shall live and not see death, who shall deliver his self from the hand of sheol? selah.
mister, where are your former kindnesses, which you swore to david in your emunah?
remember, mister, the reproach of your workers, how i bear in my heart the taunts of all the many peoples,
with which your enemies have mocked, yeahoh-vowelconsonant, with which they have mocked the footsteps of your sink-swimmed one.
blessed be yeahoh-vowelconsonant to world. amen, and amen.
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a prayer by mosheh, the man of theory. mister, you have been our dwelling place for all generations.
before the mountains were born, before you had formed the land and the world, even from the world until world, you are theory.
you turn man to destruction, saying, return, you children of men.
for a thousand years in your sight are just like yesterday when it is past, like a watch in the night.
you sweep them away as they sleep. in the morning they sprout like new grass.
in the morning it sprouts and springs up. by evening, it is withered and dry.
for we are consumed in your anger. we are troubled in your wrath.
you have set our distortions before you, our secret misses in the light of your presence.
for all our days have passed away in your wrath. we bring our years to an end as a sigh.
the days of our years are seventy, or even by reason of strength eighty years; yet their pride is but toil and power, for it passes quickly, and we fly away.
who knows the strength of your anger, your wrath according to the respect that is due to you?
so teach us to count our days, that we may gain a heart of wisdom.
relent, yeahoh-vowelconsonant. how long? have compassion on your workers.
satisfy us in the morning with your kindness, that we may rejoice and be glad all our days.
make us glad for as many days as you have afflicted us, for as many years as we have seen fracture.
let your work appear to your workers, your heavyweight to their children.
let the favour of my mister our theory be on us. establish the work of our hands for us. yes, establish the work of our hands.
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he who dwells in the secret place of the most high will rest in the shadow of the breast-field.
i will say of yeahoh-vowelconsonant, he is my refuge and my fortress; my theory, in whom i trust.
for he will deliver you from the snare of the fowler, and from the passion pestilence.
he will cover you with his feathers. under his wings you will take refuge. his emunah is your shield and rampart.
you shall not be afraid of the terror by night, nor of the arrow that flies by day,
nor of the pestilence that walks in darkness, nor of the destruction that wastes at noonday.
a thousand may fall at your side, and ten thousand at your right hand; but it will not come near you.
you will only look with your eyes, and see the recompense of the big-shots.
because you have made yeahoh-vowelconsonant your refuge, and the most high your dwelling place,
no fracture shall happen to you, neither shall any plague come near your dwelling.
for he will put his messengers in charge of you, to guard you in all your ways.
they will bear you up in their hands, so that you won't dash your foot against a stone.
you will tread on the lion and cobra. you will trample the young lion and the serpent underfoot.
because he has set his love on me, therefore i will deliver him. i will set him on high, because he has known my name.
he will call on me, and i will answer him. i will be with him in trouble. i will deliver him, and honour him.
i will satisfy him with long life, and show him my saving.
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a psalm. a song for the shabbat day. it is a good thing to give thanks to yeahoh-vowelconsonant, to sing praises to your name, most high,
to proclaim your kindness in the morning, and your emunah every night,
with the ten-stringed lute, with the harp, and with the melody of the violin.
for you, yeahoh-vowelconsonant, have made me glad through your work. i will triumph in the works of your hands.
how great are your works, yeahoh-vowelconsonant. your thoughts are very deep.
a senseless man doesn't know, neither does a fool understand this:
though the big-shots spring up as the grass, and all the power achievers flourish, they will be destroyed until until.
but you, yeahoh-vowelconsonant, are on high to world more.
for behold, your enemies, yeahoh-vowelconsonant, for behold, your enemies shall get lost. all the power achievers will be scattered.
but you have exalted my horn like that of the wild ox. i am anointed with fresh oil.
my eye has also seen my enemies. my ears have heard of the fracture enemies who rise up against me.
the right shall flourish like the palm tree. he will grow like a cedar in lebanon.
they are planted in yeahoh-vowelconsonant's house. they will flourish in our theory's courts.
they will still produce fruit in old age. they will be full of sap and green,
to show that yeahoh-vowelconsonant is upright. he is my rock, and there is no not being right in him.
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yeahoh-vowelconsonant reigns. he is clothed with majesty. yeahoh-vowelconsonant is armed with strength. the world also is established. it can't be moved.
your throne is established from long ago. you are from world.
the floods have lifted up, yeahoh-vowelconsonant, the floods have lifted up their voice. the floods lift up their waves.
above the voices of many waters, the mighty breakers of the sea, yeahoh-vowelconsonant on high is mighty.
your statutes stand firm. dedication adorns your house, yeahoh-vowelconsonant, to long days.
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yeahoh-vowelconsonant, you theory to whom vengeance belongs, you theory to whom vengeance belongs, shine out.
rise up, you judge of the land. pay back the proud what they deserve.
yeahoh-vowelconsonant, how long will the big-shots, how long will the big-shots triumph?
they pour out arrogant words. all the power achievers boast.
they break your people in pieces, yeahoh-vowelconsonant, and afflict your heritage.
they kill the widow and the alien, and murder the fatherless.
they say, yeahoh-vowelconsonant will not see, neither will yaqob's theory consider.
consider, you senseless amongst the people; you fools, when will you be wise?
he who implanted the ear, won't he hear? he who formed the eye, won't he see?
he who disciplines the nations, won't he punish? he who teaches man knows.
yeahoh-vowelconsonant knows the thoughts of man, that they are futile.
happy is the man whom you discipline, yeahoh-vowelconsonant, and teach out of your torah,
that you may give him rest from the days of adversity, until the pit is dug for the big-shot.
for yeahoh-vowelconsonant won't reject his people, neither will he forsake his inheritance.
for judgement will return to being right. all the upright in heart shall follow it.
who will rise up for me against the fracturers? who will stand up for me against the power achievers?
unless yeahoh-vowelconsonant had been my help, my self would have soon lived in silence.
when i said, my foot is slipping. your kindness, yeahoh-vowelconsonant, held me up.
in the multitude of my thoughts within me, your comforts delight my self.
shall the throne of passion be connected with you, which develops toil by statute?
they gather themselves together against the self of the right, and condemn the innocent blood.
but yeahoh-vowelconsonant has been my high tower, my theory, the rock of my refuge.
he has brought on them their own distortion, and will cut them off in their own fracture. yeahoh-vowelconsonant, our theory, will cut them off.
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oh come, let's sing to yeahoh-vowelconsonant. let's shout aloud to the rock of our saving.
let's come before his presence with thanks. let's extol him with songs.
for yeahoh-vowelconsonant is a great theory, a great king above all theories.
in his hand are the deep places of the land. the heights of the mountains are also his.
the sea is his, and he made it. his hands formed the dry land.
oh come, let's sink down and bow down. let's kneel before yeahoh-vowelconsonant, our maker,
for he is our theory. we are the people of his pasture, and the sheep in his care. today, oh that you would hear his voice.
don't harden your heart, as at meribah, as in the day of masah in the desert,
when your fathers tempted me, tested me, and saw my work.
forty long years i was grieved with that generation, and said, they are a people who err in their heart. they have not known my ways.
therefore i swore in my wrath, they won't come into my rest.
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sing to yeahoh-vowelconsonant a new song. sing to yeahoh-vowelconsonant, all the land.
sing to yeahoh-vowelconsonant. bless his name. inform about his saving from day to day.
declare his heavyweight amongst the nations, his marvellous works amongst all the peoples.
for yeahoh-vowelconsonant is great, and greatly to be praised. he is to be respected above all theories.
for all the theories of the peoples are idols, but yeahoh-vowelconsonant made the namespaces.
honour and majesty are before him. strength and beauty are in his dedicated.
ascribe to yeahoh-vowelconsonant, you families of nations, ascribe to yeahoh-vowelconsonant heavyweight and strength.
ascribe to yeahoh-vowelconsonant the heavyweight due to his name. bring a rester, and come into his courts.
sink down to yeahoh-vowelconsonant in dedicated array. tremble before him, all the land.
say amongst the nations, yeahoh-vowelconsonant reigns. the world is also established. it can't be moved. he will judge the peoples with equity.
let the namespaces be glad, and let the land rejoice. let the sea roar, and its fullness.
let the field and all that is in it exult. then all the trees of the woods shall sing for joy
before yeahoh-vowelconsonant; for he comes, for he comes to judge the land. he will judge the world with being right, the peoples with his truth.
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yeahoh-vowelconsonant reigns. let the land rejoice. let the multitude of islands be glad.
clouds and darkness are around him. being right and justice are the foundation of his throne.
a fire goes before him, and burns up his adversaries on every side.
his lightning lights up the world. the land sees, and trembles.
the mountains melt like wax at the presence of yeahoh-vowelconsonant, at the presence of the mister of the whole land.
the namespaces declare his being right. all the peoples have seen his heavyweight.
let all them be shamed who work for sculptures, who boast in their idols. sink down to him, all you theories.
zion heard and was glad. the daughters of yeahudah rejoiced because of your judgements, yeahoh-vowelconsonant.
for you, yeahoh-vowelconsonant, are most high above all the land. you are exalted far above all theories.
you who love yeahoh-vowelconsonant, hate fracture. he preserves the selves of his dedicateds. he delivers them out of the hand of the big-shots.
light is sown for the right, and gladness for the upright in heart.
be glad in yeahoh-vowelconsonant, you right people. give thanks to his dedicated name.
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a psalm. sing to yeahoh-vowelconsonant a new song, for he has done marvellous things. his right hand and his dedicated arm have worked saving for him.
yeahoh-vowelconsonant has made known his saving. he has openly shown his being right in the sight of the nations.
he has remembered his kindness and his emunah towards the house of yisreal. all the ends of the land have seen the saving of our theory.
make a joyful noise to yeahoh-vowelconsonant, all the land. burst out and sing for joy, yes, sing praises.
sing praises to yeahoh-vowelconsonant with the violin, with the violin and the voice of melody.
with trumpets and sound of the ram's horn, make a joyful noise before the king, yeahoh-vowelconsonant.
let the sea roar with its fullness; the world, and those who dwell therein.
let the rivers clap their hands. let the mountains sing for joy together.
let them sing before yeahoh-vowelconsonant, for he comes to judge the land. he will judge the world with being right, and the peoples with equity.
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yeahoh-vowelconsonant reigns. let the peoples tremble. he sits enthroned amongst the kherubim. let the land be moved.
yeahoh-vowelconsonant is great in zion. he is high above all the peoples.
let them praise your great and awesome name. he is dedicated.
the king's strength also loves justice. you establish equity. you execute justice and being right in yaqob.
exalt yeahoh-vowelconsonant our theory. sink down at his footstool. he is dedicated.
mosheh and ahron were amongst his kohens, shmual was amongst those who call on his name. they called on yeahoh-vowelconsonant, and he answered them.
he spoke to them in the pillar of cloud. they kept his testimonies, the statute that he gave them.
you answered them, yeahoh-vowelconsonant our theory. you are a theory who forgave them, although you took vengeance for their doings.
exalt yeahoh-vowelconsonant, our theory. sink down at his dedicated hill, for yeahoh-vowelconsonant, our theory, is dedicated.
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a psalm of thanks. shout for joy to yeahoh-vowelconsonant, all you lands.
work for yeahoh-vowelconsonant with gladness. come before his presence with singing.
know that yeahoh-vowelconsonant, he is theory. it is he who has made us, and we are his. we are his people, and the sheep of his pasture.
come into his gates with thanks, and into his courts with praise. give thanks to him, and bless his name.
for yeahoh-vowelconsonant is good. his kindness endures to world, his emunah generation and generation.
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a psalm by david. i will sing of kindness and justice. to you, yeahoh-vowelconsonant, i will sing praises.
i will be careful to live a blameless life. when will you come to me? i will walk within my house with a blameless heart.
i will set no vile thing before my eyes. i hate the deeds of faithless men. they will not cling to me.
a perverse heart will be far from me. i will have nothing to do with fracture.
i will silence whoever secretly slanders his neighbour. i won't tolerate one who is arrogant and conceited.
my eyes will be on the emunahful of the land, that they may dwell with me. he who walks in a perfect way, he will serve me.
he who practices deceit won't dwell within my house. he who speaks falsehood won't be established before my eyes.
morning by morning, i will destroy all the big-shots of the land, to cut off all the power achievers from yeahoh-vowelconsonant's city.
102
a prayer of the afflicted, when he is overwhelmed and pours out his complaint before yeahoh-vowelconsonant. hear my prayer, yeahoh-vowelconsonant. let my cry come to you.
don't hide your face from me in the day of my distress. turn your ear to me. answer me quickly in the day when i call.
for my days consume away like smoke. my bones are burnt as a torch.
my heart is blighted like grass, and withered, for i forget to eat my bread.
by reason of the voice of my groaning, my bones stick to my skin.
i am like a pelican of the desert. i have become as an owl of the waste places.
i watch, and have become like a sparrow that is alone on the housetop.
my enemies reproach me all day. those who are mad at me use my name as a curse.
for i have eaten ashes like bread, and mixed my drink with tears,
because of your indignation and your wrath; for you have taken me up and thrown me away.
my days are like a long shadow. i have withered like grass.
but you, yeahoh-vowelconsonant, will sit to world; your remembering endures to generation and generation.
you will arise and womb zion, for it is time to grace her. yes, the set time has come.
for your workers take pleasure in her stones, and have pity on her dust.
so the nations will respect yeahoh-vowelconsonant's name, all the kings of the land your heavyweight.
for yeahoh-vowelconsonant has built up zion. he has appeared in his heavyweight.
he has responded to the prayer of the destitute, and has not despised their prayer.
this will be written for the generation to come. a people which will be created will praise yeah,
for he has looked down from the height of his dedicated. from the namespaces, yeahoh-vowelconsonant saw the land,
to hear the groans of the prisoner, to free those who are condemned to death,
that men may declare yeahoh-vowelconsonant's name in zion, and his praise in yerushalem,
when the peoples are gathered together, the kingdoms, to work for yeahoh-vowelconsonant.
he weakened my strength along the course. he shortened my days.
i said, my theory, don't take me away in the middle of my days. your years are throughout all generations.
of old, you laid the foundation of the land. the namespaces are the doing of your hands.
they will get lost, but you will stand. yes, all of them will wear out like a garment. you will change them like a cloak, and they will be changed.
but you are the same. your years will have no end.
the children of your workers will continue. their seed will be established before you.
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by david. bless yeahoh-vowelconsonant, my self. all that is within me, praise his dedicated name.
bless yeahoh-vowelconsonant, my self, and don't forget all his benefits,
who forgives all your misses, who heals all your diseases,
who redeems your life from destruction, who crowns you with kindness and wombings,
who satisfies your desire with good things, so that your youth is renewed like the eagle's.
yeahoh-vowelconsonant executes right acts, and justice for all who are oppressed.
he made known his ways to mosheh, his deeds to the children of yisreal.
yeahoh-vowelconsonant is wombing and gracious, slow to anger, and abundant in kindness.
he will not always accuse; neither will he stay angry to world.
he has not dealt with us according to our misses, nor repaid us for our distortions.
for as the namespaces are high above the land, so great is his kindness towards those who respect him.
as far as the east is from the west, so far has he removed our missteps from us.
like a father wombs his children, so yeahoh-vowelconsonant wombs those who respect him.
for he knows how we are made. he remembers that we are dust.
as for man, his days are like grass. as a flower of the field, so he flourishes.
for the wind passes over her, and it is gone. its place remembers it no more.
but yeahoh-vowelconsonant's kindness is from world and until world with those who respect him, his being right to children's children,
to those who keep his covenant, to those who remember to obey his precepts.
yeahoh-vowelconsonant has established his throne in the namespaces. his kingdom rules over all.
bless yeahoh-vowelconsonant, you messengers of his, who are hero in energy, who fulfil his word, obeying the voice of his word.
bless yeahoh-vowelconsonant, all you troops of his, you workers of his, who do his pleasure.
bless yeahoh-vowelconsonant, all you works of his, in all places of his rule. bless yeahoh-vowelconsonant, my self.
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bless yeahoh-vowelconsonant, my self. yeahoh-vowelconsonant, my theory, you are very great. you are clothed with honour and majesty.
he covers himself with light as with a garment. he stretches out the namespaces like a curtain.
he lays the beams of his rooms in the waters. he makes the clouds his chariot. he walks on the wings of the wind.
he makes his messengers winds, and his workers flames of fire.
he laid the foundations of the land, that she should not be moved world and until.
you covered it with the deep as with a cloak. the waters stood above the mountains.
at your rebuke they fled. at the voice of your thunder they hurried away.
the mountains rose, the valleys sank down, to the place which you had assigned to them.
you have set a boundary that they may not pass over, that they don't turn again to cover the land.
he sends springs into the valleys. they run amongst the mountains.
they give drink to every animal of the field. the wild donkeys quench their thirst.
the birds of the namespaces nest by them. they sing amongst the branches.
he waters the mountains from his rooms. the land is filled with the fruit of your works.
he lets the grass grow for the livestock, and plants for man to cultivate, that he may produce food out of the land:
wine that makes the heart of man glad, oil to make his face to shine, and bread that strengthens man's heart.
yeahoh-vowelconsonant's trees are well watered, the cedars of lebanon, which he has planted,
where the birds make their nests. the stork makes her home in the cypress trees.
the high mountains are for the wild goats. the rocks are a refuge for the rock badgers.
he appointed the moon for seasons. the sun knows when to set.
you make darkness, and it is night, in which all the animals of the forest prowl.
the young lions roar after their prey, and seek their food from theory.
the sun rises, and they steal away, and lie down in their dens.
man goes out to his work, to his labour until the evening.
yeahoh-vowelconsonant, how many are your works. in wisdom, you have made them all. the land is full of your riches.
there is the sea, great and wide, in which are innumerable living things, both small and large animals.
there the ships go, and leviathan, whom you formed to play there.
these all wait for you, that you may give them their food in due season.
you give to them; they gather. you open your hand; they are satisfied with good.
you hide your face; they are troubled. you take away their breath; they die and return to the dust.
you send out your breathwind and they are created. you renew the face of the ground.
let yeahoh-vowelconsonant's heavyweight endure to world. let yeahoh-vowelconsonant rejoice in his works.
he looks at the land, and she trembles. he touches the mountains, and they smoke.
i will sing to yeahoh-vowelconsonant as long as i live. i will sing praise to my theory while i have any being.
let my meditation be sweet to him. i will rejoice in yeahoh-vowelconsonant.
let missers be consumed out of the land. let the big-shots be no more. bless yeahoh-vowelconsonant, my self. praise yeah.
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give thanks to yeahoh-vowelconsonant. call on his name. make his doings known amongst the peoples.
sing to him, sing praises to him. tell of all his marvellous works.
heavyweight in his dedicated name. let the heart of those who seek yeahoh-vowelconsonant rejoice.
seek yeahoh-vowelconsonant and his strength. seek his face forever more.
remember his marvellous works that he has done: his wonders, and the judgements of his mouth,
you seed of abraham, his worker, you children of yaqob, his chosen ones.
he is yeahoh-vowelconsonant, our theory. his judgements are in all the land.
he has remembered his covenant to world, the word which he mitzva'ed to a thousand generations,
the covenant which he made with abraham, his oath to yizxhaq,
and confirmed her to yaqob for a statute; to yisreal for a world covenant,
saying, to you i will give the land of kanaan, the lot of your inheritance,
when they were but a few men in number, yes, very few, and foreigners in her.
they went about from nation to nation, from one kingdom to another people.
he allowed no one to do them wrong. yes, he reproved kings for their sakes,
don't touch my sink-swim-chats. do my bringers no harm.
he called for a famine on the land. he destroyed the food supplies.
he sent a man before them. yosef was sold for a worker.
they bruised his feet with shackles. his neck was locked in irons,
until the time that his word happened, and yeahoh-vowelconsonant's word proved him true.
the king sent and freed him, even the ruler of peoples, and let him go free.
he made him mister of his house, and ruler of all of his buyings,
to discipline his princes at his pleasure, and to teach his elders wisdom.
yisreal also came into egypt. yaqob lived in the land of xham.
he increased his people greatly, and made them stronger than their adversaries.
he turned their heart to hate his people, to conspire against his workers.
he sent mosheh, his worker, and ahron, whom he had chosen.
they performed miracles amongst them, and wonders in the land of xham.
he sent darkness, and made it dark. they didn't rebel against his words.
he turned their waters into blood, and killed their fish.
their land teemed with frogs, even in the rooms of their kings.
he spoke, and swarms of flies came, and lice in all their borders.
he gave them hail for rain, with lightning in their land.
he struck their vines and also their fig trees, and shattered the trees of their country.
he spoke, and the locusts came with the grasshoppers, without number.
they ate up every plant in their land, and ate up the fruit of their ground.
he struck also all the firstborn in their land, the first fruits of all their manhood.
he brought them out with silver and gold. there was not one feeble person amongst his branches.
egypt was glad when they departed, for the fear of them had fallen on them.
he spread a cloud for a covering, fire to give light in the night.
they asked, and he brought quails, and satisfied them with the bread of the namespaces.
he opened the rock, and waters gushed out. they ran as a river in the dry places.
for he remembered his dedicated word, and abraham, his worker.
he brought his people out with joy, his chosen with singing.
he gave them the lands of the nations. they inherited the toil of the peoples,
that they might keep his statutes, and observe his torahs. praise yeah.
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praise yeah. give thanks to yeahoh-vowelconsonant, for he is good, for his kindness is to world.
who can utter the hero acts of yeahoh-vowelconsonant, or fully declare all his praise?
happy are those who keep justice. happy is one who does what is right at all times.
remember me, yeahoh-vowelconsonant, with the favour that you show to your people. visit me with your saving,
that i may see the prosperity of your chosen, that i may rejoice in the gladness of your nation, that i may heavyweight with your inheritance.
we have missed with our fathers. we have committed distortion. we have done big-shotly.
our fathers didn't understand your wonders in egypt. they didn't remember the multitude of your kindnesses, but were rebellious at the sea, even at the red sea.
nevertheless he saved them for his name's sake, that he might make his heroness known.
he rebuked the red sea also, and it was dried up; so he led them through the depths, as through a desert.
he saved them from the hand of him who hated them, and redeemed them from the hand of the enemy.
the waters covered their adversaries. there was not one of them left.
then they emuna'ed his words. they sang his praise.
they soon forgot his works. they didn't wait for his counsel,
but gave in to craving in the desert, and tested theory in the wasteland.
he gave them their request, but sent leanness into their self.
they envied mosheh also in the camp, and ahron, yeahoh-vowelconsonant's dedicated.
the land opened and swallowed up datan, and covered the company of abiram.
a fire was kindled in their company. the flame burnt up the big-shots.
they made a calf in xhoreb, and sank down to a molten image.
thus they exchanged their heavyweight for an image of a bull that eats grass.
they forgot theory, their saver, who had done great things in egypt,
wondrous works in the land of xham, and awesome things by the red sea.
therefore he said that he would destroy them, had mosheh, his chosen, not stood before him in the breach, to turn away his wrath, so that he wouldn't destroy them.
yes, they despised the pleasant land. they didn't emunah his word,
but murmured in their tents, and didn't listen to yeahoh-vowelconsonant's voice.
therefore he swore to them that he would overthrow them in the desert,
that he would overthrow their seed amongst the nations, and scatter them in the lands.
they joined themselves also to possess-lord peor, and ate the slaughters of the dead.
thus they provoked him to anger with their deeds. the plague burst in on them.
then pinxhas stood up and executed judgement, so the plague was stopped.
that was credited to him for being right, for all generations to come.
they angered him also at the waters of meribah, so that mosheh was troubled for their sakes;
because they were rebellious against his breathwind, he spoke rashly with his lips.
they didn't destroy the peoples, as yeahoh-vowelconsonant said to them,
but mixed themselves with the nations, and learnt their works.
they worked for their idols, which became a snare to them.
yes, they slaughtered their sons and their daughters to daimons.
they shed innocent blood, even the blood of their sons and of their daughters, whom they slaughtered to the idols of kanaan. the land was polluted with blood.
thus they were defiled with their works, and were promiscous in their deeds.
therefore yeahoh-vowelconsonant burnt with anger against his people. he abhorred his inheritance.
he gave them into the hand of the nations. those who hated them ruled over them.
their enemies also oppressed them. they were brought into subjection under their hand.
he rescued them many times, but they were rebellious in their counsel, and were brought low in their distortion.
nevertheless he regarded their distress, when he heard their cry.
he remembered for them his covenant, and repented according to the multitude of his kindnesses.
he made them also to be wombed by all those who carried them captive.
save us, yeahoh-vowelconsonant, our theory, gather us from amongst the nations, to give thanks to your dedicated name, to triumph in your praise.
blessed be yeahoh-vowelconsonant, the theory of yisreal, from the world and until the world. let all the people say, amen. praise yeah.
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give thanks to yeahoh-vowelconsonant, for he is good, for his kindness is to world.
let the redeemed by yeahoh-vowelconsonant say so, whom he has redeemed from the hand of the adversary,
and gathered out of the lands, from the east and from the west, from the north and from the south.
they wandered in the desert in a desert way. they found no city to live in.
hungry and thirsty, their self fainted in them.
then they cried to yeahoh-vowelconsonant in their trouble, and he delivered them out of their distresses.
he led them also by a straight way, that they might go to a city to live in.
let them thank yeahoh-vowelconsonant for his kindness, for his wonderful deeds to the children of men.
for he satisfies the longing self. he fills the hungry self with good.
some sat in darkness and in the shadow of death, being bound in affliction and iron,
because they rebelled against the words of theory, and condemned the counsel of the most high.
therefore he brought down their heart with toil. they fell down, and there was no one to help.
then they cried to yeahoh-vowelconsonant in their trouble, and he saved them out of their distresses.
he brought them out of darkness and the shadow of death, and broke away their chains.
let them thank yeahoh-vowelconsonant for his kindness, for his wonderful deeds to the children of men.
for he has broken the gates of bronze, and cut through bars of iron.
fools are afflicted because of their missteps, and because of their distortions.
their self abhors all kinds of food. they draw near to the gates of death.
then they cry to yeahoh-vowelconsonant in their trouble, and he saves them out of their distresses.
he sends his word, and heals them, and delivers them from their graves.
let them thank yeahoh-vowelconsonant for his kindness, for his wonderful deeds to the children of men.
let them slaughter the slaughters of thanks, and declare his deeds with singing.
those who go down to the sea in ships, who do business in great waters,
these see yeahoh-vowelconsonant's deeds, and his wonders in the deep.
for he says, and raises the stormy wind, which lifts up its waves.
they mount up to the namespaces; they go down again to the depths. their self melts away because of trouble.
they reel back and forth, and stagger like a drunken man, and are at their wits' end.
then they cry to yeahoh-vowelconsonant in their trouble, and he brings them out of their distress.
he makes the storm a calm, so that its waves are still.
then they are glad because it is calm, so he brings them to their desired haven.
let them thank yeahoh-vowelconsonant for his kindness, for his wonderful deeds for the children of men.
let them exalt him also in the community of the people, and praise him in the seat of the elders.
he turns rivers into a desert, water springs into a thirsty ground,
and a fruitful land into a salt waste, for the fracture of those who dwell in her.
he turns a desert into a pool of water, and a dry land into water springs.
there he makes the hungry live, that they may prepare a city to live in,
sow fields, plant vineyards, and reap the fruits of increase.
he blesses them also, so that they are multiplied greatly. he doesn't allow their livestock to decrease.
again, they are diminished and bowed down through oppression, trouble, and sorrow.
he pours contempt on princes, and lets them wander in a trackless waste.
yet he lifts the needy out of their affliction, and increases their families like a flock.
the upright will see it, and be glad. all the uppers will shut their mouths.
whoever is wise will pay attention to these things. they will consider the kindnesses of yeahoh-vowelconsonant.
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a song. a psalm by david. my heart is steadfast, theory. i will sing and i will make music with my self.
wake up, violin and lyre. i will wake up the dawn.
i will give thanks to you, yeahoh-vowelconsonant, amongst the nations. i will sing praises to you amongst the peoples.
for your kindness is great above the namespaces. your truth reaches to the namespaces.
be exalted, theory, above the namespaces. let your heavyweight be over all the land.
that your beloved may be delivered, save with your right hand, and answer us.
theory has spoken from his dedicated: in triumph, i will divide shekhem, and measure out the valley of sukot.
gilead is mine. manasheh is mine. efraim also is my helmet. yeahudah is my sceptre.
moab is my wash pot. i will toss my sandal on adom. i will shout over philistia.
who will bring me into the fortified city? who will lead me to adom?
haven't you rejected us, theory? you don't go out, theory, with our troops.
give us help against the enemy, for the help of man is vain.
through theory, we will do valiantly, for it is he who will tread down our enemies.
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for the chief musician. a psalm by david. theory of my praise, don't remain silent,
for they have opened the mouth of the big-shot and the mouth of deceit against me. they have spoken to me with a lying tongue.
they have also surrounded me with words of hatred, and fought against me without a cause.
in return for my love, they are my opposers; but i am in prayer.
they have rewarded me fracture for good, and hatred for my love.
set a big-shot over him. let an opposer stand at his right hand.
when he is judged, let him come out guilty. let his prayer be turned into miss.
let his days be few. let another take his office.
let his children be fatherless, and his wife a widow.
let his children be wandering beggars. let them be sought from their ruins.
let the creditor seize all that he has. let strangers plunder the fruit of his labour.
let there be no one to extend kindness to him, neither let there be anyone to have pity on his fatherless children.
let his posterity be cut off. in the generation following let their name be blotted out.
let the distortion of his fathers be remembered by yeahoh-vowelconsonant. don't let the miss of his mother be blotted out.
let them be before yeahoh-vowelconsonant continually, that he may cut off their memory from the land;
because he didn't remember to show kindness, but chased the poor and needy man, the broken in heart, to kill them.
yes, he loved cursing, and she came to him. he didn't delight in blessing, and she was far from him.
he clothed himself also with cursing as with his garment. it came into his inward parts like water, like oil into his bones.
let it be to him as the clothing with which he covers himself, for the belt that is always around him.
this is the reward of my opposers from yeahoh-vowelconsonant, of those who speak fracture against my self.
but deal with me, yeahoh-vowelconsonant my mister, for your name's sake, because your kindness is good, deliver me;
for i am poor and needy. my heart is wounded within me.
i fade away like an evening shadow. i am shaken off like a locust.
my knees are weak through fasting. my body is thin and lacks fat.
i have also become a reproach to them. when they see me, they shake their head.
help me, yeahoh-vowelconsonant, my theory. save me according to your kindness;
that they may know that this is your hand; that you, yeahoh-vowelconsonant, have done her.
they may curse, but you bless. when they arise, they will be shamed, but your worker shall rejoice.
let my adversaries be clothed with dishonour. let them cover themselves with their own shame as with a robe.
i will give great thanks to yeahoh-vowelconsonant with my mouth. yes, i will praise him amongst the multitude.
for he will stand at the right hand of the needy, to save him from those who judge his self.
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a psalm by david. yeahoh-vowelconsonant says to my mister, sit at my right hand, until i make your enemies your footstool for your feet.
yeahoh-vowelconsonant will send out the rod of your strength out of zion. rule amongst your enemies.
your people contribute themselves willingly in the day of your force, in dedicated array. out of the womb of the morning, you have the dew of your youth.
yeahoh-vowelconsonant has sworn, and will not change his mind: you are a kohen to world in the order of melkhi-zedeq.
my mister is at your right hand. he will crush kings in the day of his wrath.
he will judge amongst the nations. he will heap up dead bodies. he will crush the ruler of the whole land.
he will drink of the brook on the way; therefore he will lift up his head.
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praise yeah. i will give thanks to yeahoh-vowelconsonant with my whole heart, in the council of the upright, and in the congregation.
yeahoh-vowelconsonant's works are great, pondered by all those who delight in them.
his work is honour and majesty. his being right stands to until.
he has let his wonderful works be remembered. yeahoh-vowelconsonant is gracious and wombing.
he has given food to those who respect him. he always remembers his covenant.
he has shown his people the energy of his doings, in giving them the heritage of the nations.
the works of his hands are truth and justice. all his precepts are sure.
they are established to until to world. they are done in truth and uprightness.
he has sent redemption to his people. he has ordained his covenant to world. his name is dedicated and awesome.
the respect of yeahoh-vowelconsonant is the beginning of wisdom. all those who do his work have a good understanding. his praise stands to world.
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praise yeah. happy is the man who respects yeahoh-vowelconsonant, who delights greatly in his mitzvahs.
his seed will be hero in the land. the generation of the upright will be blessed.
wealth and riches are in his house. his being right stands to world.
light dawns in the darkness for the upright, gracious, wombing, and right.
it is well with the man who deals graciously and lends. he will maintain his cause in judgement.
for he will never be shaken. the right will be remembered world.
he will not be afraid of fracture news. his heart is steadfast, trusting in yeahoh-vowelconsonant.
his heart is established. he will not be afraid in the end when he sees his adversaries.
he has dispersed, he has given to the poor. his being right stands to until. his horn will be exalted with honour.
the big-shot will see it, and be grieved. he shall gnash with his teeth, and melt away. the desire of the big-shots will get lost.
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praise yeah. praise, you workers of yeahoh-vowelconsonant, praise yeahoh-vowelconsonant's name.
blessed be yeahoh-vowelconsonant's name, from now and until world.
from the rising of the sun to its going down, yeahoh-vowelconsonant's name is to be praised.
yeahoh-vowelconsonant is high above all nations, his heavyweight above the namespaces.
who is like yeahoh-vowelconsonant, our theory, who has his seat on high,
who stoops down to see in the namespaces and in the land?
he raises up the poor out of the dust, and lifts up the needy from the ash heap,
that he may set him with princes, even with the princes of his people.
he settles the barren woman in her home as a joyful mother of children. praise yeah.
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when yisreal went out of egypt, the house of yaqob from a people of foreign language,
yeahudah became his dedicated, yisreal his rule.
the sea saw it, and fled. the yordan was driven back.
the mountains skipped like rams, the little hills like lambs.
what was it, you sea, that you fled? you yordan, that you turned back?
you mountains, that you skipped like rams? you little hills, like lambs?
tremble, you land, at the presence of the mister, at the presence of the theory of yaqob,
who turned the rock into a pool of water, the flint into a spring of waters.
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not to us, yeahoh-vowelconsonant, not to us, but to your name give heavyweight, for your kindness, and for your truth's sake.
why should the nations say, where is their theory, now?
but our theory is in the namespaces. he does whatever he pleases.
their idols are silver and gold, the work of men's hands.
they have mouths, but they don't speak. they have eyes, but they don't see.
they have ears, but they don't hear. they have noses, but they don't smell.
they have hands, but they don't feel. they have feet, but they don't walk, neither do they speak through their throat.
those who make them will be like them; yes, everyone who trusts in them.
yisreal, trust in yeahoh-vowelconsonant. he is their help and their shield.
house of ahron, trust in yeahoh-vowelconsonant. he is their help and their shield.
you who respect yeahoh-vowelconsonant, trust in yeahoh-vowelconsonant. he is their help and their shield.
yeahoh-vowelconsonant remembers us. he will bless us. he will bless the house of yisreal. he will bless the house of ahron.
he will bless those who respect yeahoh-vowelconsonant, both small and great.
may yeahoh-vowelconsonant increase you more and more, you and your children.
blessed are you by yeahoh-vowelconsonant, who made namespaces and land.
the namespaces are yeahoh-vowelconsonant's namespaces, but he has given the land to the children of men.
the dead don't praise yeah, nor any who go down into silence,
but we will bless yeah, from now and until world. praise yeah.
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i love yeahoh-vowelconsonant, because he listens to my voice, and my cries for graciousness.
because he has turned his ear to me, therefore i will call on him as long as i live.
the cords of death surrounded me, the pains of sheol got a hold of me. i found trouble and sorrow.
then i called on yeahoh-vowelconsonant's name: yeahoh-vowelconsonant, i beg you, deliver my self.
yeahoh-vowelconsonant is gracious and right. yes, our theory is wombing.
yeahoh-vowelconsonant preserves the simple. i was brought low, and he saved me.
return to your rest, my self, for yeahoh-vowelconsonant has dealt bountifully with you.
for you have delivered my self from death, my eyes from tears, and my feet from falling.
i will walk before yeahoh-vowelconsonant in the land of the living.
i emuna'ed, therefore i said, i was greatly afflicted.
i said in my haste, all people are liars.
what will i give to yeahoh-vowelconsonant for all his benefits towards me?
i will take the cup of saving, and call on yeahoh-vowelconsonant's name.
i will pay my vows to yeahoh-vowelconsonant, yes, in the presence of all his people.
precious in yeahoh-vowelconsonant's sight is the death of his dedicateds.
yeahoh-vowelconsonant, truly i am your worker. i am your worker, the son of your worker girl. you have freed me from my chains.
i will slaughter to you the slaughter of thanks, and will call on yeahoh-vowelconsonant's name.
i will pay my vows to yeahoh-vowelconsonant, yes, in the presence of all his people,
in the courts of yeahoh-vowelconsonant's house, in the middle of you, yerushalem. praise yeah.
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praise yeahoh-vowelconsonant, all you nations. extol him, all you peoples.
for his kindness is great towards us. yeahoh-vowelconsonant's truth is to world. praise yeah.
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give thanks to yeahoh-vowelconsonant, for he is good, for his kindness is to world.
let yisreal now say that his kindness is to world.
let the house of ahron now say that his kindness is to world.
now let those who respect yeahoh-vowelconsonant say that his kindness is to world.
out of my distress, i called on yeahoh-vowelconsonant. yeahoh-vowelconsonant answered me with freedom.
yeahoh-vowelconsonant is on my side. i will not be afraid. what can man do to me?
yeahoh-vowelconsonant is on my side amongst those who help me. therefore i will look in triumph at those who hate me.
it is better to take refuge in yeahoh-vowelconsonant, than to put confidence in man.
it is better to take refuge in yeahoh-vowelconsonant, than to put confidence in princes.
all the nations surrounded me, but in yeahoh-vowelconsonant's name i cut them off.
they surrounded me, yes, they surrounded me. in yeahoh-vowelconsonant's name i indeed cut them off.
they surrounded me like bees. they are quenched like the burning thorns. in yeahoh-vowelconsonant's name i cut them off.
you pushed me back hard, to make me fall, but yeahoh-vowelconsonant helped me.
yeahoh-vowelconsonant is my strength and song. he has become my saving.
the voice of rejoicing and saving is in the tents of the right. the right hand of yeahoh-vowelconsonant does valiantly.
the right hand of yeahoh-vowelconsonant is exalted. the right hand of yeahoh-vowelconsonant does valiantly.
i will not die, but live, and declare yeahoh-vowelconsonant's works.
yeahoh-vowelconsonant has punished me severely, but he has not given me over to death.
open to me the gates of being right. i will come into them. i will give thanks to yeahoh-vowelconsonant.
this is the gate of yeahoh-vowelconsonant; the right will come into it.
i will give thanks to you, for you have answered me, and have become my saving.
the stone which the builders rejected has become the cornerstone.
this is yeahoh-vowelconsonant's doing. it is marvellous in our eyes.
this is the day that yeahoh-vowelconsonant has made. we will rejoice and be glad in it.
save us now, we beg you, yeahoh-vowelconsonant. yeahoh-vowelconsonant, we beg you, send prosperity now.
blessed is he who comes in yeahoh-vowelconsonant's name. we have blessed you out of yeahoh-vowelconsonant's house.
yeahoh-vowelconsonant is theory, and he has given us light. bind the slaughter with cords, even to the horns of the slaughter-place.
you are my theory, and i will give thanks to you. you are my theory, i will exalt you.
oh give thanks to yeahoh-vowelconsonant, for he is good, for his kindness is to world.
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aleph happy are those whose ways are blameless, who walk according to yeahoh-vowelconsonant's torah.
happy are those who keep his statutes, who seek him with their whole heart.
yes, they do nothing wrong. they walk in his ways.
you have mitzva'ed your precepts, that we should fully obey them.
oh that my ways were steadfast to obey your statutes.
then i wouldn't be disappointed, when i consider all of your mitzvahs.
i will give thanks to you with uprightness of heart, when i learn your right judgements.
i will observe your statutes. don't utterly forsake me.
beth how can a young man keep his way pure? by living according to your word.
with my whole heart i have sought you. don't let me wander from your mitzvahs.
i have hidden your word in my heart, that i might not miss against you.
blessed are you, yeahoh-vowelconsonant. teach me your statutes.
with my lips, i have declared all the ordinances of your mouth.
i have rejoiced in the way of your testimonies, as much as in all riches.
i will meditate on your precepts, and consider your ways.
i will delight myself in your statutes. i will not forget your word.
gimel do good to your worker. i will live and i will obey your word.
open my eyes, that i may see wondrous things out of your torah.
i am a stranger on the land. don't hide your mitzvahs from me.
my self is consumed with longing for your ordinances at all times.
you have rebuked the proud who are cursed, who wander from your mitzvahs.
take reproach and contempt away from me, for i have kept your statutes.
though princes sit and slander me, your worker will meditate on your statutes.
indeed your statutes are my delight, and my counsellors.
daleth my self is laid low in the dust. revive me according to your word.
i declared my ways, and you answered me. teach me your statutes.
let me understand the teaching of your precepts. then i will meditate on your wondrous works.
my self is weary with sorrow; strengthen me according to your word.
keep me from the way of deceit. grant me your torah graciously.
i have chosen the way of truth. i have set your ordinances before me.
i cling to your statutes, yeahoh-vowelconsonant. don't let me be disappointed.
i run in the path of your mitzvahs, for you have set my heart free.
he teach me, yeahoh-vowelconsonant, the way of your statutes. i will keep them to the end.
give me understanding, and i will keep your torah. yes, i will obey her with my whole heart.
direct me in the path of your mitzvahs, for i delight in them.
turn my heart towards your statutes, not towards selfish gain.
turn my eyes away from looking at worthless things. revive me in your ways.
fulfil your promise to your worker, that you may be respected.
take away my disgrace that i dread, for your ordinances are good.
behold, i long for your precepts. revive me in your being right.
vav let your kindness also come to me, yeahoh-vowelconsonant, your saving, according to your word.
so i will have an answer for him who reproaches me, for i trust in your word.
don't snatch the word of truth out of my mouth, for i put my hope in your ordinances.
so i will obey your torah continually, to world and ever.
i will walk in liberty, for i have sought your precepts.
i will also speak of your statutes before kings, and will not be disappointed.
i will delight myself in your mitzvahs, because i love them.
i reach out my hands for your mitzvahs, which i love. i will meditate on your statutes.
zayin remember your word to your worker, because you gave me hope.
this is my comfort in my affliction, for your word has revived me.
the arrogant mock me excessively, but i don't swerve from your torah.
i remember your ordinances of old, yeahoh-vowelconsonant, and have comforted myself.
indignation has taken hold on me, because of the big-shots who forsake your torah.
your statutes have been my songs in the house where i live.
i have remembered your name, yeahoh-vowelconsonant, in the night, and i obey your torah.
this is my way, that i keep your precepts.
heth yeahoh-vowelconsonant is my portion. i promised to obey your words.
i sought your favour with my whole heart. be gracious to me according to your word.
i considered my ways, and turned my steps to your statutes.
i will hurry, and not delay, to obey your mitzvahs.
the ropes of the big-shots bind me, but i won't forget your torah.
at midnight i will rise to give thanks to you, because of your right ordinances.
i am a friend of all those who respect you, of those who observe your precepts.
the land is full of your kindness, yeahoh-vowelconsonant. teach me your statutes.
teth you have treated your worker well, according to your word, yeahoh-vowelconsonant.
teach me good judgement and knowledge, for i emunah in your mitzvahs.
before i was afflicted, i went astray; but now i observe your word.
you are good, and do good. teach me your statutes.
the proud have smeared a lie upon me. with my whole heart, i will keep your precepts.
their heart is as callous as the fat, but i delight in your torah.
it is good for me that i have been afflicted, that i may learn your statutes.
the torah of your mouth is better to me than thousands of pieces of gold and silver.
yodh your hands have made me and formed me. give me understanding, that i may learn your mitzvahs.
those who respect you will see me and be glad, because i have put my hope in your word.
yeahoh-vowelconsonant, i know that your judgements are right, that in emunah you have afflicted me.
please let your kindness be for my comfort, according to your word to your worker.
let your wombings come to me, that i may live; for your torah is my delight.
let the proud be disappointed, for they have overthrown me wrongfully. i will meditate on your precepts.
let those who respect you turn to me. they will know your statutes.
let my heart be blameless towards your decrees, that i may not be disappointed.
kapf my self faints for your saving. i hope in your word.
my eyes fail for your word. i say, when will you comfort me?
for i have become like a wineskin in the smoke. i don't forget your statutes.
how many are the days of your worker? when will you execute judgement on those who chase me?
the proud have dug pits for me, contrary to your torah.
all of your mitzvahs are emunah. they chase me wrongfully. help me.
they had almost wiped me from the land, but i didn't forsake your precepts.
preserve my life according to your kindness, so i will obey the statutes of your mouth.
lamedh yeahoh-vowelconsonant, your word is settled in the namespaces forever.
your emunah is to all generations. you have established the land, and she stands.
your torahs remain to this day, for all things work for you.
unless your torah had been my delight, i would have been lost in my affliction.
i will never forget your precepts, for with them, you have revived me.
i am yours. save me, for i have sought your precepts.
the big-shots have waited for me, to make me get lost. i will consider your statutes.
i have seen a limit to all perfection, but your mitzvahs are boundless.
mem how i love your torah. she is my meditation all day.
your mitzvahs make me wiser than my enemies, for your mitzvahs are to world with me.
i have more understanding than all my teachers, for your testimonies are my meditation.
i understand more than the aged, because i have kept your precepts.
i have kept my feet from every fracture way, that i might observe your word.
i have not turned away from your ordinances, for you have taught me.
how sweet are your promises to my taste, more than honey to my mouth.
through your precepts, i get understanding; therefore i hate every false way.
nun your word is a lamp to my feet, and a light for my path.
i have sworn, and have confirmed her, that i will obey your right ordinances.
i am afflicted very much. revive me, yeahoh-vowelconsonant, according to your word.
accept, i beg you, the contributions of my mouth. yeahoh-vowelconsonant, teach me your ordinances.
my self is continually in my hand, yet i won't forget your torah.
the big-shots have laid a snare for me, yet i haven't gone astray from your precepts.
i have taken your testimonies as a heritage to world, for they are the joy of my heart.
i have set my heart to perform your statutes to world, even to the end.
samekh i hate double-minded men, but i love your torah.
you are my hiding place and my shield. i hope in your word.
depart from me, you fracturers, that i may keep the mitzvahs of my theory.
uphold me according to your word, that i may live. let me not be ashamed of my hope.
hold me up, and i will be safe, and will have respect for your statutes continually.
you reject all those who stray from your statutes, for their deceit is in vain.
you put away all the big-shots of the land like dross. therefore i love your testimonies.
my flesh trembles for fear of you. i am afraid of your judgements.
ayin i have done what is just and right. don't leave me to my oppressors.
ensure your worker's well-being. don't let the proud oppress me.
my eyes fail looking for your saving, for your right word.
deal with your worker according to your kindness. teach me your statutes.
i am your worker. give me understanding, that i may know your testimonies.
it is time to act, yeahoh-vowelconsonant, for they break your torah.
therefore i love your mitzvahs more than gold, yes, more than pure gold.
therefore i consider all of your precepts to be right. i hate every false way.
pe your testimonies are wonderful, therefore my self keeps them.
the entrance of your words gives light. it gives understanding to the simple.
i opened my mouth wide and panted, for i longed for your mitzvahs.
turn to me, and be gracious to me, as you always do to those who love your name.
establish my footsteps in your word. don't let any power sultan over me.
redeem me from the oppression of man, so i will observe your precepts.
make your face shine on your worker. teach me your statutes.
streams of tears run down my eyes, because they don't observe your torah.
tzadhe you are right, yeahoh-vowelconsonant. your judgements are upright.
you have mitzva'ed your statutes in being right. they are fully trustworthy.
my zeal wears me out, because my enemies ignore your words.
your promises have been thoroughly tested, and your worker loves them.
i am small and despised. i don't forget your precepts.
your being right is a world being right. your torah is truth.
trouble and anguish have taken hold of me. your mitzvahs are my delight.
your testimonies are right to world. give me understanding, that i may live.
qoph i have called with my whole heart. answer me, yeahoh-vowelconsonant. i will keep your statutes.
i have called to you. save me. i will obey your statutes.
i rise before dawn and cry for help. i put my hope in your words.
my eyes stay open through the night watches, that i might meditate on your word.
hear my voice according to your kindness. revive me, yeahoh-vowelconsonant, according to your ordinances.
they draw near who chase after wickedness. they are far from your torah.
you are near, yeahoh-vowelconsonant. all your mitzvahs are truth.
of old i have known from your testimonies, that you have founded them to world.
resh consider my affliction, and deliver me, for i don't forget your torah.
plead my cause, and redeem me. revive me according to your promise.
saving is far from the big-shots, for they don't seek your statutes.
many are your wombings, yeahoh-vowelconsonant. revive me according to your ordinances.
many are my persecutors and my adversaries. i haven't swerved from your testimonies.
i look at the betrayers with loathing, because they don't observe your word.
consider how i love your precepts. revive me, yeahoh-vowelconsonant, according to your kindness.
all of your words are truth. every one of your right ordinances endures to world.
sin and shin princes have chased me without a cause, but my heart stands in awe of your words.
i rejoice at your word, as one who finds great plunder.
i hate and abhor falsehood. i love your torah.
seven times a day, i praise you, because of your right ordinances.
those who love your torah have great peace. nothing makes them stumble.
i have hoped for your saving, yeahoh-vowelconsonant. i have done your mitzvahs.
my self has observed your testimonies. i love them exceedingly.
i have obeyed your precepts and your testimonies, for all my ways are before you.
tav let my cry come before you, yeahoh-vowelconsonant. give me understanding according to your word.
let my supplication come before you. deliver me according to your word.
let my lips utter praise, for you teach me your statutes.
let my tongue sing of your word, for all your mitzvahs are being right.
let your hand be ready to help me, for i have chosen your precepts.
i have longed for your saving, yeahoh-vowelconsonant. your torah is my delight.
let my self live, that i may praise you. let your ordinances help me.
i have gone astray like a lost sheep. seek your worker, for i don't forget your mitzvahs.
120
a song of ascents. in my distress, i cried to yeahoh-vowelconsonant. he answered me.
deliver my self, yeahoh-vowelconsonant, from lying lips, from a deceitful tongue.
what will be given to you, and what will be done more to you, you deceitful tongue?
sharp arrows of the hero, with coals of juniper.
woe is me, that i live in meshekh, that i dwell amongst the tents of qedar.
my self has had her dwelling too long with him who hates peace.
i am for peace, but when i speak, they are for war.
121
a song of ascents. i will lift up my eyes to the hills. where does my help come from?
my help comes from yeahoh-vowelconsonant, who made namespaces and land.
he will not allow your foot to be moved. he who keeps you will not slumber.
behold, he who keeps yisreal will neither slumber nor sleep.
yeahoh-vowelconsonant is your keeper. yeahoh-vowelconsonant is your shade on your right hand.
the sun will not harm you by day, nor the moon by night.
yeahoh-vowelconsonant will keep you from all fracture. he will keep your self.
yeahoh-vowelconsonant will keep your going out and your coming in, from now and until world.
122
a song of ascents. by david. i was glad when they said to me, let's go to yeahoh-vowelconsonant's house.
our feet are standing within your gates, yerushalem.
yerushalem is built as a city that is compact together,
where the branches go up, even yeahoh-vowelconsonant's branches, according to an ordinance for yisreal, to give thanks to yeahoh-vowelconsonant's name.
for there are set thrones for judgement, the thrones of david's house.
pray for the peace of yerushalem. those who love you will prosper.
peace be within your walls, and prosperity within your palaces.
for my brothers' and companions' sakes, i will now say, peace be within you.
for the sake of the house of yeahoh-vowelconsonant our theory, i will seek your good.
123
a song of ascents. i lift up my eyes to you, you who sit in the namespaces.
behold, as the eyes of workers look to the hand of their mister, as the eyes of a maid to the hand of her mistress, so our eyes look to yeahoh-vowelconsonant, our theory, until he is gracious to us.
be gracious to us, yeahoh-vowelconsonant, be gracious to us, for we have endured much contempt.
our self is exceedingly filled with the scoffing of those who are at ease, with the contempt of the proud.
124
a song of ascents. by david. if it had not been yeahoh-vowelconsonant who was on our side, let yisreal now say,
if it had not been yeahoh-vowelconsonant who was on our side, when men rose up against us,
then they would have swallowed us up alive, when their wrath was kindled against us,
then the waters would have overwhelmed us, the stream would have gone over our self.
then the proud waters would have gone over our self.
blessed be yeahoh-vowelconsonant, who has not given us as a prey to their teeth.
our self has escaped like a bird out of the fowler's snare. the snare is broken, and we have escaped.
our help is in yeahoh-vowelconsonant's name, who made namespaces and land.
125
a song of ascents. those who trust in yeahoh-vowelconsonant are as mount zion, which can't be moved, but sits to world.
as the mountains surround yerushalem, so yeahoh-vowelconsonant surrounds his people from now and until world.
for the sceptre of big-shotness won't rest over the allotment of the right, so that the right won't use their hands to do fracture.
do good, yeahoh-vowelconsonant, to those who are good, to those who are upright in their hearts.
but as for those who turn away to their crooked ways, yeahoh-vowelconsonant will lead them away with the workers of distortion. peace be on yisreal.
126
a song of ascents. when yeahoh-vowelconsonant brought back those who returned to zion, we were like those who dream.
then our mouth was filled with laughter, and our tongue with singing. then they said amongst the nations, yeahoh-vowelconsonant has done great things for them.
yeahoh-vowelconsonant has done great things for us, and we are glad.
restore our fortunes again, yeahoh-vowelconsonant, like the streams in the negev.
those who sow in tears will reap in joy.
he who goes out weeping, carrying seed for sowing, will certainly come again with joy, carrying his sheaves.
127
a song of ascents. by shlomo. unless yeahoh-vowelconsonant builds the house, they who build it toil in vain. unless yeahoh-vowelconsonant watches over the city, the watchman guards it in vain.
it is vain for you to rise up early, to stay up late, eating the bread of toil, for he gives sleep to his loved ones.
behold, children are a heritage of yeahoh-vowelconsonant. the fruit of the womb is his reward.
as arrows in the hand of a hero, so are the children of youth.
happy is the man who has his quiver full of them. they won't be disappointed when they speak with their enemies in the gate.
128
a song of ascents. happy is everyone who respects yeahoh-vowelconsonant, who walks in his ways.
for you will eat the labour of your hands. you will be happy, and it will be well with you.
your wife will be as a fruitful vine in the innermost parts of your house, your children like olive shoots around your table.
behold, this is how the man who respects yeahoh-vowelconsonant is blessed.
may yeahoh-vowelconsonant bless you out of zion, and may you see the good of yerushalem all the days of your life.
yes, may you see your children's children. peace be upon yisreal.
129
a song of ascents. many times they have afflicted me from my youth up. let yisreal now say:
many times they have afflicted me from my youth up, yet they have not prevailed against me.
the ploughers ploughed on my back. they made their furrows long.
yeahoh-vowelconsonant is right. he has cut apart the cords of the big-shots.
let them be disappointed and turned backward, all those who hate zion.
let them be as the grass on the housetops, which withers before it grows up,
with which the reaper doesn't fill his hand, nor he who binds sheaves, his bosom.
neither do those who go by say, the blessing of yeahoh-vowelconsonant be on you. we bless you in yeahoh-vowelconsonant's name.
130
a song of ascents. out of the depths i have cried to you, yeahoh-vowelconsonant.
mister, hear my voice. let your ears be attentive to the voice of my petitions.
if you, yeahoh-vowelconsonant, kept a record of misses, mister, who could stand?
but there is forgiveness with you, therefore you are respected.
i wait for yeahoh-vowelconsonant. my self waits. i hope in his word.
my self longs for my mister more than watchmen long for the morning, more than watchmen for the morning.
yisreal, hope in yeahoh-vowelconsonant, for there is kindness with yeahoh-vowelconsonant. abundant redemption is with him.
he will redeem yisreal from all their misses.
131
a song of ascents. by david. yeahoh-vowelconsonant, my heart isn't arrogant, nor my eyes lofty; nor do i concern myself with great matters, or things too wonderful for me.
surely i have stilled and quieted my self, like a weaned child with his mother, like a weaned child is my self within me.
yisreal, hope in yeahoh-vowelconsonant, from now and until world.
132
a song of ascents. yeahoh-vowelconsonant, remember david and all his affliction,
how he swore to yeahoh-vowelconsonant, and vowed to the mighty one of yaqob:
surely i will not come into the structure of my house, nor go up into my bed;
i will not give sleep to my eyes, or slumber to my eyelids,
until i find out a place for yeahoh-vowelconsonant, a dwelling for the mighty one of yaqob.
behold, we heard of her in efratah. we found her in the field of yaar.
we will come to his dwelling place. we will sink down at his footstool.
arise, yeahoh-vowelconsonant, into your resting place, you, and the cabinet of your strength.
let your kohens be clothed with being right. let your dedicateds shout for joy.
for your worker david's sake, don't turn away the face of your sink-swim-chat.
yeahoh-vowelconsonant has sworn to david in truth. he will not turn from her: i will set the fruit of your body on your throne.
if your children will keep my covenant, my testimony that i will teach them, their children also will sit on your throne ever until.
for yeahoh-vowelconsonant has chosen zion. he has desired her for his habitation.
this is my resting place ever until. i will live here, for i have desired her.
i will abundantly bless her provision. i will satisfy her poor with bread.
i will also clothe her kohens with saving. her dedicateds will shout aloud for joy.
i will make the horn of david to bud there. i have ordained a lamp for my sink-swim-chat.
i will clothe his enemies with shame, but on himself, his crown will shine.
133
a song of ascents. by david. see how good and how pleasant it is for brothers to live together in unity.
it is like the precious oil on the head, that ran down on the beard, even ahron's beard, that came down on the edge of his robes,
like the dew of xhermon, that comes down on the hills of zion; for there yeahoh-vowelconsonant gives the blessing, even life until the world.
134
a song of ascents. look. bless yeahoh-vowelconsonant, all you workers of yeahoh-vowelconsonant, who stand by night in yeahoh-vowelconsonant's house.
lift up your hands in the dedicated. praise yeahoh-vowelconsonant.
may yeahoh-vowelconsonant bless you from zion, even he who made namespaces and land.
135
praise yeah. praise yeahoh-vowelconsonant's name. praise him, you workers of yeahoh-vowelconsonant,
you who stand in yeahoh-vowelconsonant's house, in the courts of our theory's house.
praise yeah, for yeahoh-vowelconsonant is good. sing praises to his name, for that is pleasant.
for yeah has chosen yaqob for himself, yisreal for his special.
for i know that yeahoh-vowelconsonant is great, that our mister is above all theories.
whatever yeahoh-vowelconsonant pleased, that he has done, in the namespaces and in land, in the seas and in all deeps.
he lets the clouds rise from the ends of the land. he makes lightnings with the rain. he brings the wind out of his treasuries.
he struck the firstborn of egypt, both of man and animal.
he sent signs and wonders into the middle of you, egypt, on fuhrero, and on all his workers.
he struck many nations, and killed enormous kings—
sixhon king of the amoris, og king of bashan, and all the kingdoms of kanaan—
and gave their land for a heritage, a heritage to yisreal, his people.
your name, yeahoh-vowelconsonant, is to world; your remembering, yeahoh-vowelconsonant, to generation and generation.
for yeahoh-vowelconsonant will judge his people and have compassion on his workers.
the idols of the nations are silver and gold, the work of men's hands.
they have mouths, but they can't speak. they have eyes, but they can't see.
they have ears, but they can't hear, neither is there any breath in their mouths.
those who make them will be like them, yes, everyone who trusts in them.
house of yisreal, praise yeahoh-vowelconsonant. house of ahron, praise yeahoh-vowelconsonant.
house of levi, praise yeahoh-vowelconsonant. you who respect yeahoh-vowelconsonant, praise yeahoh-vowelconsonant.
blessed be yeahoh-vowelconsonant from zion, who dwells in yerushalem. praise yeah.
136
give thanks to yeahoh-vowelconsonant, for he is good, for his kindness is to world.
give thanks to the theory of theories, for his kindness is to world.
give thanks to the mister of misters, for his kindness is to world;
to him who alone does great wonders, for his kindness is to world;
to him who by understanding made the namespaces, for his kindness is to world;
to him who spread out the land above the waters, for his kindness is to world;
to him who made the great lights, for his kindness is to world;
the sun to rule by day, for his kindness is to world;
the moon and stars to rule by night, for his kindness is to world;
to him who struck down the egyptian firstborn, for his kindness is to world;
and brought out yisreal from amongst them, for his kindness is to world;
with a strong hand, and with an outstretched arm, for his kindness is to world;
to him who divided the red sea apart, for his kindness is to world;
and made yisreal to pass through the middle of it, for his kindness is to world;
but overthrew fuhrero and his army in the red sea, for his kindness is to world;
to him who led his people through the desert, for his kindness is to world;
to him who struck great kings, for his kindness is to world;
and killed mighty kings, for his kindness is to world;
sixhon king of the amoris, for his kindness is to world;
og king of bashan, for his kindness is to world;
and gave their land as an inheritance, for his kindness is to world;
even a heritage to yisreal his worker, for his kindness is to world;
who remembered us in our low estate, for his kindness is to world;
and has delivered us from our adversaries, for his kindness is to world;
who gives food to every creature, for his kindness is to world.
oh give thanks to the theory of the namespaces, for his kindness is to world.
137
by the rivers of babylon, there we sat down. yes, we wept, when we remembered zion.
on the willows in that land, we hung up our harps.
for there, those who led us captive asked us for songs. those who tormented us demanded songs of joy: sing us one of the songs of zion.
how can we sing yeahoh-vowelconsonant's song in a foreign land?
if i forget you, yerushalem, let my right hand forget.
let my tongue stick to the roof of my mouth if i don't remember you, if i don't prefer yerushalem above my chief joy.
remember, yeahoh-vowelconsonant, against the children of adom in the day of yerushalem, who said, raze. raze even to her foundation.
daughter of babylon, doomed to destruction, he will be happy who repays you, as you have done to us.
happy shall he be, who takes and dashes your little ones against the rock.
138
by david. i will give you thanks with my whole heart. before the theories, i will sing praises to you.
i will bow down towards your dedicated temple, and give thanks to your name for your kindness and for your truth; for you have exalted your name and your word above all.
in the day that i called, you answered me. you encouraged me with strength in my self.
all the kings of the land will give you thanks, yeahoh-vowelconsonant, for they have heard the words of your mouth.
yes, they will sing of the ways of yeahoh-vowelconsonant, for yeahoh-vowelconsonant's heavyweight is great.
for though yeahoh-vowelconsonant is high, yet he looks after the lowly; but he knows the proud from afar.
though i walk in the middle of trouble, you will revive me. you will stretch out your hand against the wrath of my enemies. your right hand will save me.
yeahoh-vowelconsonant will fulfil that which concerns me. your kindness, yeahoh-vowelconsonant, is to world. don't forsake the works of your own hands.
139
for the chief musician. a psalm by david. yeahoh-vowelconsonant, you have searched me, and you know me.
you know my sitting down and my rising up. you perceive my thoughts from afar.
you search out my path and my lying down, and are acquainted with all my ways.
for there is not a word on my tongue, but behold, yeahoh-vowelconsonant, you know her altogether.
you hem me in behind and before. you laid your hand on me.
this knowledge is beyond me. she is lofty. i can't attain her.
where could i go from your breathwind? or where could i flee from your presence?
if i ascend up into namespaces, you are there. if i make my bed in sheol, behold, you are there.
if i take the wings of the dawn, and settle in the uttermost parts of the sea,
even there your hand will lead me, and your right hand will hold me.
if i say, surely the darkness will overwhelm me. the light around me will be night,
even the darkness doesn't hide from you, but the night shines as the day. the darkness is like light to you.
for you formed my inmost being. you knit me together in my mother's womb.
i will give thanks to you, for i am respectable and wonderfully made. your works are wonderful. my self knows that very well.
my frame wasn't hidden from you, when i was made in secret, woven together in the depths of the land.
your eyes saw my body. in your book they were all written, the days that were ordained for me, when as yet there were none of them.
how precious to me are your thoughts, theory. how vast is their sum.
if i would count them, they are more in number than the sand. when i wake up, i am still with you.
if only you, theory, would kill the big-shot. get away from me, you bloodthirsty men.
for they speak against you wickedly. your enemies take your name in vain.
yeahoh-vowelconsonant, don't i hate those who hate you? am i not grieved with those who rise up against you?
i hate them with perfect hatred. they have become my enemies.
search me, theory, and know my heart. try me, and know my thoughts.
see if there is any wicked way in me, and rest me in the world way.
140
for the chief musician. a psalm by david. deliver me, yeahoh-vowelconsonant, from fracture men. preserve me from violent men:
those who think fractures in their hearts. they continually gather themselves together for war.
they have sharpened their tongues like a serpent. viper's poison is under their lips. selah.
yeahoh-vowelconsonant, keep me from the hands of the big-shot. preserve me from the violent men who have determined to trip my feet.
the proud have hidden a snare for me, they have spread the cords of a net by the path. they have set traps for me. selah.
i said to yeahoh-vowelconsonant, you are my theory. listen to the cry of my petitions, yeahoh-vowelconsonant.
yeahoh-vowelconsonant, my mister, the strength of my saving, you have covered my head in the day of battle.
yeahoh-vowelconsonant, don't grant the desires of the big-shot. don't let their fracture plans succeed, or they will become proud. selah.
as for the head of those who surround me, let the toil of their own lips cover them.
let burning coals fall on them. let them be thrown into the fire, into miry pits, from where they never rise.
a fracture speaker won't be established in the land. fracture will hunt the violent man to overthrow him.
i know that yeahoh-vowelconsonant will maintain the cause of the afflicted, and justice for the needy.
surely the right will give thanks to your name. the upright will dwell in your presence.
141
a psalm by david. yeahoh-vowelconsonant, i have called on you. come to me quickly. listen to my voice when i call to you.
let my prayer be set before you like incense; the lifting up of my hands like the evening slaughter.
set a watch, yeahoh-vowelconsonant, before my mouth. keep the door of my lips.
don't incline my heart to any fracture thing, to upping uppings of big-shotness with men who achieve power. don't let me eat of their delicacies.
let the right strike me, it is kindness; let him reprove me, it is like oil on the head; don't let my head refuse it; yet my prayer is always against their fractures.
their judges are thrown down by the sides of the rock. they will hear my words, for they are well spoken.
as when one ploughs and breaks up the land, our bones are scattered at the mouth of sheol.
for my eyes are on you, yeahoh-vowelconsonant, my mister. i take refuge in you. don't leave my self destitute.
keep me from the snare which they have laid for me, from the traps of the power achievers.
let the big-shots fall together into their own nets while i pass by.
142
a contemplation by david, when he was in the cave. a prayer. i cry with my voice to yeahoh-vowelconsonant. with my voice, i ask yeahoh-vowelconsonant for graciousness.
i pour out my complaint before him. i tell him my troubles.
when my breathwind was overwhelmed within me, you knew my route. on the path in which i walk, they have hidden a snare for me.
look on my right, and see; for there is no one who is concerned for me. refuge has fled from me. no one cares for my self.
i cried to you, yeahoh-vowelconsonant. i said, you are my refuge, my portion in the land of the living.
listen to my cry, for i am in desperate need. deliver me from my persecutors, for they are too strong for me.
bring my self out of prison, that i may give thanks to your name. the right will surround me, for you will be good to me.
143
a psalm by david. hear my prayer, yeahoh-vowelconsonant. listen to my petitions. in your emunah and being right, relieve me.
don't come into judgement with your worker, for in your sight no man living is right.
for the enemy chases my self. he has struck my life down to the ground. he has made me live in dark places, as those who have been long dead.
therefore my breathwind is overwhelmed within me. my heart within me is desolate.
i remember the days of old. i meditate on all your doings. i contemplate the work of your hands.
i spread out my hands to you. my self thirsts for you, like a parched land. selah.
hurry to answer me, yeahoh-vowelconsonant. my breathwind fails. don't hide your face from me, so that i don't become like those who go down into the pit.
let me hear your kindness in the morning, for i trust in you. let me know the way in which i should walk, for i lift up my self to you.
deliver me, yeahoh-vowelconsonant, from my enemies. i flee to you to hide me.
teach me to do your will, for you are my theory. your breathwind is good. lead me in the land of uprightness.
revive me, yeahoh-vowelconsonant, for your name's sake. in your being right, bring my self out of trouble.
in your kindness, cut off my enemies, and let all those who afflict my self get lost, for i am your worker.
144
by david. blessed be yeahoh-vowelconsonant, my rock, who trains my hands to war, and my fingers to battle—
my kindness, my fortress, my high tower, my deliverer, my shield, and he in whom i take refuge, who subdues my people under me.
yeahoh-vowelconsonant, what is man, that you care for him? or the son of man, that you think of him?
man is like a breath. his days are like a shadow that passes away.
part your namespaces, yeahoh-vowelconsonant, and come down. touch the mountains, and they will smoke.
throw out lightning, and scatter them. send out your arrows, and rout them.
stretch out your hand from above, rescue me, and deliver me out of great waters, out of the hands of foreigners,
whose mouths speak deceit, whose right hand is a right hand of falsehood.
i will sing a new song to you, theory. on a ten-stringed lyre, i will sing praises to you.
you are he who gives saving to kings, who rescues david, his worker, from the deadly sword.
rescue me, and deliver me out of the hands of foreigners, whose mouths speak deceit, whose right hand is a right hand of falsehood.
then our sons will be like well-nurtured plants, our daughters like pillars carved to adorn a palace.
our barns are full, filled with all kinds of provision. our sheep produce thousands and ten thousands in our fields.
our oxen will pull heavy loads. there is no bursting in, and no emerging, and no outcry in our streets.
happy are the people who are in such a situation. happy are the people whose theory is yeahoh-vowelconsonant.
145
a praise psalm by david. i will exalt you, my theory, the king. i will praise your name to world and ever.
every day i will praise you. i will extol your name to world and ever.
great is yeahoh-vowelconsonant, and greatly to be praised. his greatness is unsearchable.
one generation will commend your works to another, and will declare your hero acts.
i will meditate on the heavyweighty majesty of your honour, on your wondrous works.
men will speak of the might of your awesome acts. i will declare your greatness.
they will utter the memory of your great goodness, and will sing of your being right.
yeahoh-vowelconsonant is gracious, wombing, slow to anger, and of great kindness.
yeahoh-vowelconsonant is good to all. his wombings are over all his doings.
all your works will give thanks to you, yeahoh-vowelconsonant. your dedicateds will extol you.
they will speak of the heavyweight of your kingdom, and talk about your heroness,
to make known to the sons of men his hero acts, the heavyweight of the majesty of his kingdom.
your kingdom is an all worlds kingdom. your rule is throughout all generations. yeahoh-vowelconsonant is emunahful in all his words, and loving in all his deeds.
yeahoh-vowelconsonant upholds all who fall, and raises up all those who are bowed down.
the eyes of all wait for you. you give them their food in due season.
you open your hand, and satisfy the desire of every living thing.
yeahoh-vowelconsonant is right in all his ways, and gracious in all his works.
yeahoh-vowelconsonant is near to all those who call on him, to all who call on him in truth.
he will fulfil the desire of those who respect him. he also will hear their cry, and will save them.
yeahoh-vowelconsonant preserves all those who love him, but he will destroy all the big-shots.
my mouth will speak the praise of yeahoh-vowelconsonant. let all flesh bless his dedicated name to world and ever.
146
praise yeah. praise yeahoh-vowelconsonant, my self.
while i live, i will praise yeahoh-vowelconsonant. i will sing praises to my theory as long as i exist.
don't put your trust in princes, in a son of man in whom there is no help.
his breathwind departs, and he returns to the land. in that very day, his thoughts get lost.
happy is he who has the theory of yaqob for his help, whose hope is in yeahoh-vowelconsonant, his theory,
who made namespaces and land, the sea, and all that is in them; who keeps truth to world;
who executes justice for the oppressed; who gives food to the hungry. yeahoh-vowelconsonant frees the prisoners.
yeahoh-vowelconsonant opens the eyes of the blind. yeahoh-vowelconsonant raises up those who are bowed down. yeahoh-vowelconsonant loves the right.
yeahoh-vowelconsonant preserves the foreigners. he upholds the fatherless and widow, but he turns the way of the big-shots upside down.
yeahoh-vowelconsonant will reign to world; your theory, o zion, to all generations. praise yeah.
147
praise yeah, for it is good to sing praises to our theory; for it is pleasant and fitting to praise him.
yeahoh-vowelconsonant builds up yerushalem. he gathers together the outcasts of yisreal.
he heals the broken in heart, and binds up their wounds.
he counts the number of the stars. he calls them all by their names.
great is our mister, and much in energy. his understanding is infinite.
yeahoh-vowelconsonant upholds the humble. he brings the big-shots down to the ground.
sing to yeahoh-vowelconsonant with thanks. sing praises on the violin to our theory,
who covers the namespaces with clouds, who prepares rain for the land, who makes grass grow on the mountains.
he provides food for the livestock, and for the young ravens when they call.
he doesn't delight in the strength of the horse. he takes no pleasure in the legs of a man.
yeahoh-vowelconsonant takes pleasure in those who respect him, in those who hope in his kindness.
laud yeah, yerushalem. praise your theory, zion.
for he has strengthened the bars of your gates. he has blessed your children within you.
he makes peace in your borders. he fills you with the finest of the wheat.
he sends out his saying to the land. his word runs very swiftly.
he gives snow like wool, and scatters frost like ashes.
he hurls down his hail like pebbles. who can stand before his cold?
he sends out his word, and melts them. he lets his wind blow, and the waters flow.
he shows his word to yaqob, his statutes and his ordinances to yisreal.
he has not done this for just any nation. they don't know his ordinances. praise yeah.
148
praise yeah. praise yeahoh-vowelconsonant from the namespaces. praise him in the heights.
praise him, all his messengers. praise him, all his troop.
praise him, sun and moon. praise him, all you shining stars.
praise him, you namespaces of namespaces, you waters that are above the namespaces.
let them praise yeahoh-vowelconsonant's name, for he mitzva'ed, and they were created.
he has also established them to until to world. he has made a decree which will not pass away.
praise yeahoh-vowelconsonant from the land, you great sea creatures, and all depths,
lightning and hail, snow and clouds, stormy wind, fulfilling his word,
mountains and all hills, fruit trees and all cedars,
wild animals and all livestock, small creatures and flying birds,
kings of the land and all peoples, princes and all judges of the land,
both young men and maidens, old men and children.
let them praise yeahoh-vowelconsonant's name, for his name alone is exalted. his heavyweight is above the land and the namespaces.
he has lifted up the horn of his people, the praise of all his dedicateds, even of the children of yisreal, a people near to him. praise yeahoh-vowelconsonant.
149
praise yeah. sing to yeahoh-vowelconsonant a new song, his praise in the community of the dedicateds.
let yisreal rejoice in him who made them. let the children of zion be joyful in their king.
let them praise his name in the dance. let them sing praises to him with tambourine and violin.
for yeahoh-vowelconsonant takes pleasure in his people. he crowns the humble with saving.
let the dedicateds rejoice in honour. let them sing for joy on their beds.
may the high praises of theory be in their mouths, and a two-edged sword in their hand,
to execute vengeance on the nations, and punishments on the peoples;
to bind their kings with chains, and their nobles with fetters of iron;
to execute on them the written judgement. all his dedicateds have this honour. praise yeah.
150
praise yeah. praise theory in his dedicated. praise him in his namespaces for his acts of goatness.
praise him for his hero acts. praise him according to his excellent greatness.
praise him with the sounding of the trumpet. praise him with harp and violin.
praise him with tambourine and dancing. praise him with stringed instruments and flute.
praise him with loud cymbals. praise him with resounding cymbals.
let everything that has breath praise yeah. praise yeah.
proverbs
1
the proverbs of shlomo, the son of david, king of yisreal:
to know wisdom and instruction; to discern the words of understanding;
to receive instruction in wise dealing, in being right, justice, and equity;
to give prudence to the simple, knowledge and discretion to the young man—
that the wise man may hear, and increase in learning; that the man of understanding may attain to sound counsel;
to understand a proverb and parables, the words and riddles of the wise.
the respect of yeahoh-vowelconsonant is the beginning of knowledge, but the foolish despise wisdom and instruction.
my son, listen to your father's instruction, and don't forsake your mother's teaching;
for they will be a garland to grace your head, and chains around your neck.
my son, if missers entice you, don't consent.
if they say, come with us. let's lie in wait for blood. let's lurk secretly for the innocent without cause.
let's swallow them up alive like sheol, and whole, like those who go down into the pit.
we'll find all valuable wealth. we'll fill our houses with plunder.
you shall cast your lot amongst us. we'll all have one purse—
my son, don't walk on the path with them. keep your foot from their path,
for their feet run to fracture. they hurry to shed blood.
for the net is spread in vain in the sight of any bird;
but these lay in wait for their own blood. they lurk secretly for their own lives.
so are the ways of everyone who is greedy for gain. it takes away the life of its owners.
wisdom calls aloud in the street. she utters her voice in the public squares.
she calls at the head of noisy places. at the entrance of the city gates, she utters her words:
how long, you simple ones, will you love simplicity? how long will mockers delight themselves in mockery, and fools hate knowledge?
turn at my reproof. behold, i will pour out my breathwind on you. i will make known my words to you.
because i have called, and you have refused; i have stretched out my hand, and no one has paid attention;
but you have ignored all my counsel, and wanted none of my reproof;
i also will laugh at your disaster. i will mock when fear overtakes you,
when catastrophe overtakes you like a storm, when your disaster comes on like a whirlwind, when distress and anguish come on you.
then they will call on me, but i will not answer. they will seek me diligently, but they will not find me,
because they hated knowledge, and didn't choose the respect of yeahoh-vowelconsonant.
they wanted none of my counsel. they despised all my reproof.
therefore they will eat of the fruit of their own way, and be filled with their own schemes.
for the backsliding of the simple will kill them. the careless ease of fools will make them get lost.
but whoever listens to me will dwell securely, and will be at ease, without fear of fracture.
2
my son, if you will receive my words, and store up my mitzvahs within you,
so as to turn your ear to wisdom, and apply your heart to understanding;
yes, if you call out for discernment, and lift up your voice for understanding;
if you seek her as silver, and search for her as for hidden treasures;
then you will understand the respect of yeahoh-vowelconsonant, and find the knowledge of theory.
for yeahoh-vowelconsonant gives wisdom. out of his mouth comes knowledge and understanding.
he lays up sound wisdom for the upright. he is a shield to those who walk in integrity,
that he may guard the paths of justice, and preserve the way of his dedicateds.
then you will understand being right and justice, equity and every good path.
for wisdom will come into your heart. knowledge will be pleasant to your self.
discretion will watch over you. understanding will keep you,
to deliver you from the way of fracture, from the men who speak perverse things,
who forsake the paths of uprightness, to walk in the ways of darkness,
who rejoice to do fracture, and delight in the perverseness of fracture,
who are crooked in their ways, and wayward in their paths,
to deliver you from the strange woman, even from the foreigner who flatters with her words,
who forsakes the friend of her youth, and forgets the covenant of her theory;
for her house leads down to death, her paths to the departed breathwinds.
none who go to her return again, neither do they attain to the paths of life.
therefore walk in the way of good men, and keep the paths of the right.
for the upright will dwell in the land. the perfect will remain in her.
but the big-shots will be cut off from the land. the treacherous will be rooted out of her.
3
my son, don't forget my teaching, but let your heart keep my mitzvahs,
for they will add to you length of days, years of life, and peace.
don't let kindness and truth forsake you. bind them around your neck. write them on the tablet of your heart.
so you will find favour, and good understanding in the sight of theory and man.
trust in yeahoh-vowelconsonant with all your heart, and don't lean on your own understanding.
in all your ways acknowledge him, and he will make your paths straight.
don't be wise in your own eyes. respect yeahoh-vowelconsonant, and depart from fracture.
it will be health to your body, and nourishment to your bones.
honour yeahoh-vowelconsonant with your substance, with the first fruits of all your increase;
so your barns will be filled with plenty, and your vats will burst with new wine.
my son, don't despise yeahoh-vowelconsonant's discipline, neither be weary of his correction;
for whom yeahoh-vowelconsonant loves, he corrects, even as a father reproves the son in whom he delights.
happy is the man who finds wisdom, the man who gets understanding.
for her good profit is better than getting silver, and her return is better than fine gold.
she is more precious than rubies. none of the things you can desire are to be compared to her.
length of days is in her right hand. in her left hand are riches and honour.
her ways are ways of pleasantness. all her paths are peace.
she is a tree of life to those who lay hold of her. happy is everyone who retains her.
by wisdom yeahoh-vowelconsonant founded the land. by understanding, he established the namespaces.
by his knowledge, the depths were broken up, and the namespaces drop down the dew.
my son, let them not depart from your eyes. keep sound wisdom and discretion,
so they will be life to your self, and grace for your neck.
then you shall walk in your way securely. your foot won't stumble.
when you lie down, you will not be afraid. yes, you will lie down, and your sleep will be sweet.
don't be afraid of sudden fear, neither of the desolation of the big-shots, when it comes;
for yeahoh-vowelconsonant will be your confidence, and will keep your foot from being taken.
don't withhold good from those to whom it is due, when it is in your hand to do it.
don't say to your neighbour, go, and come again; tomorrow i will give it to you, when you have it by you.
don't devise fracture against your neighbour, since he dwells securely by you.
don't strive with a man without cause, if he has done you no harm.
don't envy the man of violence. choose none of his ways.
for the perverse is an abomination to yeahoh-vowelconsonant, but his friendship is with the upright.
yeahoh-vowelconsonant's curse is in the house of the big-shot, but he blesses the habitation of the right.
surely he mocks the mockers, but he gives grace to the humble.
the wise will inherit heavyweight, but shame will be the promotion of fools.
4
listen, sons, to a father's instruction. pay attention and know understanding;
for i give you sound learning. don't forsake my torah.
for i was a son to my father, tender and an only child in the sight of my mother.
he taught me, and said to me: let your heart retain my words. keep my mitzvahs, and live.
get wisdom. get understanding. don't forget, and don't deviate from the words of my mouth.
don't forsake her, and she will preserve you. love her, and she will keep you.
wisdom is supreme. get wisdom. yes, though it costs all your buyings, get understanding.
esteem her, and she will exalt you. she will bring you to honour when you embrace her.
she will give to your head a garland of grace. she will deliver a crown of splendour to you.
listen, my son, and receive my sayings. the years of your life will be many.
i have taught you in the way of wisdom. i have led you in straight paths.
when you go, your steps will not be hampered. when you run, you will not stumble.
take firm hold of instruction. don't let her go. keep her, for she is your life.
don't come to the path of the big-shots. don't walk in the way of fracture men.
avoid it, and don't pass by it. turn from it, and pass on.
for they don't sleep unless they do fracture. their sleep is taken away, unless they make someone fall.
for they eat the bread of big-shot and drink the wine of violence.
but the path of the right is like the dawning light that shines more and more until the perfect day.
the way of the big-shots is like darkness. they don't know what they stumble over.
my son, attend to my words. turn your ear to my sayings.
let them not depart from your eyes. keep them in the centre of your heart.
for they are life to those who find them, and health to their whole body.
keep your heart with all diligence, for out of it is the wellspring of life.
put away from yourself a perverse mouth. put corrupt lips far from you.
let your eyes look straight ahead. fix your gaze directly before you.
make the path of your feet level. let all of your ways be established.
don't turn to the right hand nor to the left. remove your foot from fracture.
5
my son, pay attention to my wisdom. turn your ear to my understanding,
that you may maintain discretion, that your lips may preserve knowledge.
for the lips of an adulteress drip honey. her mouth is smoother than oil,
but in the end she is as bitter as wormwood, and as sharp as a two-edged sword.
her feet go down to death. her steps lead straight to sheol.
she gives no thought to the way of life. her ways are crooked, and she doesn't know.
now therefore, my sons, listen to me. don't depart from the words of my mouth.
remove your way far from her. don't come near the door of her house,
lest you give your honour to others, and your years to the cruel one;
lest strangers feast on your wealth, and your labours enrich another man's house.
you will groan at your latter end, when your flesh and your body are consumed,
and say, how i have hated instruction, and my heart despised reproof.
i haven't obeyed the voice of my teachers, nor turned my ear to those who instructed me.
i have come to the brink of utter ruin, amongst the gathered community.
drink water out of your own cistern, running water out of your own well.
should your springs overflow in the streets, streams of water in the public squares?
let them be for yourself alone, not for strangers with you.
let your spring be blessed. rejoice in the wife of your youth.
a loving doe and a graceful deer— let her breasts satisfy you at all times. be captivated always with her love.
for why should you, my son, be captivated with an adulteress? why embrace the bosom of another?
for the ways of man are before yeahoh-vowelconsonant's eyes. he examines all his paths.
the fracture deeds of the big-shot ensnare him. the cords of his miss hold him firmly.
he will die for lack of instruction. in the greatness of his folly, he will go astray.
6
my son, if you have become collateral for your neighbour, if you have struck your hands in pledge for a stranger,
you are trapped by the words of your mouth; you are ensnared with the words of your mouth.
do this now, my son, and deliver yourself, since you have come into the hand of your neighbour. go, humble yourself. press your plea with your neighbour.
give no sleep to your eyes, nor slumber to your eyelids.
free yourself, like a gazelle from the hand of the hunter, like a bird from the snare of the fowler.
go to the ant, you sluggard. consider her ways, and be wise;
which having no chief, overseer, or ruler,
provides her bread in the summer, and gathers her food in the harvest.
how long will you sleep, sluggard? when will you arise out of your sleep?
a little sleep, a little slumber, a little folding of the hands to sleep—
so your poverty will come as a robber, and your scarcity as an armed man.
an effectless person, a man of power, is he who walks with a perverse mouth,
who winks with his eyes, who signals with his feet, who motions with his fingers,
in whose heart is perverseness, who devises fracture continually, who always sows discord.
therefore his calamity will come suddenly. he will be broken suddenly, and that without remedy.
there are six things which yeahoh-vowelconsonant hates; yes, seven which are an abomination to him:
arrogant eyes, a lying tongue, hands that shed innocent blood,
a heart that devises power thoughts, feet that are swift in running to fracture,
a false witness who utters lies, and he who sows discord amongst brothers.
my son, keep your father's mitzvah, and don't forsake your mother's teaching.
bind them continually on your heart. tie them around your neck.
when you walk, she will rest you. when you sleep, she will watch over you. when you awake, she will talk with you.
for the mitzvah is a lamp, and the torah is light. reproofs of instruction are the way of life,
to keep you from the immoral woman, from the flattery of the wayward wife's tongue.
don't desire her beauty in your heart, neither let her captivate you with her eyelids.
for be means of a promiscuous woman reduced to a piece of bread. and this woman hunts for the prized life of a man.
can a man scoop fire into his lap, and his clothes not be burnt?
or can one walk on hot coals, and his feet not be scorched?
so is he who goes in to his neighbour's wife. whoever touches her will not be unpunished.
men don't despise a thief if he steals to satisfy himself when he is hungry,
but if he is found, he shall restore seven times. he shall give all the wealth of his house.
he who commits adultery with a woman is void of understanding. he who does it destroys his own self.
he will get wounds and dishonour. his reproach will not be wiped away.
for jealousy arouses the fury of the husband. he won't spare in the day of vengeance.
he won't regard any ransom, neither will he rest content, though you give many gifts.
7
my son, keep my words. lay up my mitzvahs within you.
keep my mitzvahs and live. guard my teaching as the apple of your eye.
bind them on your fingers. write them on the tablet of your heart.
tell wisdom, you are my sister. call understanding your relative,
that they may keep you from the strange woman, from the foreigner who flatters with her words.
for at the window of my house, i looked out through my lattice.
i saw amongst the simple ones. i discerned amongst the youths a young man void of understanding,
passing through the street near her corner, he went the way to her house,
in the twilight, in the evening of the day, in the middle of the night and in the darkness.
behold, there a woman met him with the attire of a prostitute, and with crafty intent.
she is loud and defiant. her feet don't stay in her house.
now she is in the streets, now in the squares, and lurking at every corner.
so she caught him, and kissed him. with an impudent face she said to him:
slaughters of completers are with me. today i have paid my vows.
therefore i came out to meet you, to diligently seek your face, and i have found you.
i have spread my couch with carpets of tapestry, with striped cloths of the yarn of egypt.
i have perfumed my bed with myrrh, aloes, and cinnamon.
come, let's take our fill of loving until the morning. let's solace ourselves with loving.
for my husband isn't at home. he has gone on a long journey.
he has taken a bag of money with him. he will come home at the full moon.
with persuasive words, she led him astray. with the flattering of her lips, she seduced him.
he followed her immediately, as an ox goes to the slaughter, as a fool stepping into a noose.
until an arrow strikes through his liver, as a bird hurries to the snare, and doesn't know that it will cost his life.
now therefore, sons, listen to me. pay attention to the words of my mouth.
don't let your heart turn to her ways. don't go astray in her paths,
for she has thrown down many wounded. yes, all her slain are enormous.
her house is the way to sheol, going down to the rooms of death.
8
doesn't wisdom cry out? doesn't understanding raise her voice?
on the top of high places by the way, where the paths meet, she stands.
beside the gates, at the entry of the city, at the entry doors, she cries aloud:
i call to you men. i send my voice to the sons of mankind.
you simple, understand prudence. you fools, be of an understanding heart.
hear, for i will speak excellent things. the opening of my lips is for right things.
for my mouth speaks truth. big-shotness is an abomination to my lips.
all the words of my mouth are in being right. there is nothing crooked or perverse in them.
they are all plain to him who understands, right to those who find knowledge.
receive my instruction rather than silver, knowledge rather than choice gold.
for wisdom is better than rubies. all the things that may be desired can't be compared to her.
i, wisdom, have made prudence my dwelling. find out knowledge and discretion.
the respect of yeahoh-vowelconsonant is to hate fracture. i hate pride, arrogance, the fracture way, and the perverse mouth.
counsel and sound knowledge are mine. i have understanding and heroness.
by me kings reign, and princes decree justice.
by me princes rule, nobles, and all the right rulers of the land.
i love those who love me. those who seek me diligently will find me.
with me are riches, honour, enduring wealth, and prosperity.
my fruit is better than gold, yes, than fine gold, my yield than choice silver.
i walk in the way of being right, in the middle of the paths of justice,
that i may give wealth to those who love me. i fill their treasuries.
yeahoh-vowelconsonant bought me in the beginning of his work, before his deeds of old.
i was set up from world, from the beginning, before the land existed.
when there were no depths, i was born, when there were no springs abounding with water.
before the mountains were settled in place, before the hills, i was born;
while as yet he had not made the land, nor the fields, nor the beginning of the dust of the world.
when he established the namespaces, i was there. when he set a circle on the surface of the deep,
when he established the clouds above, when the springs of the deep became strong,
when he gave to the sea its boundary, that the waters should not cross his mouth, when he marked out the foundations of the land,
then i was the craftsman by his side. i was a delight day by day, always rejoicing before him,
rejoicing in his whole world. my delight was with the sons of men.
now therefore, my sons, listen to me, for happy are those who keep my ways.
hear instruction, and be wise. don't refuse it.
happy is the man who hears me, watching daily at my gates, waiting at my door posts.
for whoever finds me finds life, and will obtain favour from yeahoh-vowelconsonant.
but he who misses against me wrongs his own self. all those who hate me love death.
9
wisdom has built her house. she has carved out her seven pillars.
she has prepared her meat. she has mixed her wine. she has also set her table.
she has sent out her maidens. she cries from the highest places of the city:
whoever is simple, let him turn in here. as for him who is void of understanding, she says to him,
come, eat some of my bread, drink some of the wine which i have mixed.
leave your simple ways, and live. walk in the way of understanding.
one who corrects a mocker invites insult. one who reproves a big-shot man invites abuse.
don't reprove a scoffer, lest he hate you. reprove a wise person, and he will love you.
instruct a wise person, and he will be still wiser. teach a right person, and he will increase in learning.
the respect of yeahoh-vowelconsonant is the beginning of wisdom. the knowledge of the dedicated one is understanding.
for by me your days will be multiplied. the years of your life will be increased.
if you are wise, you are wise for yourself. if you mock, you alone will bear it.
the foolish woman is loud, undisciplined, and knows nothing.
she sits at the door of her house, on a seat in the high places of the city,
to call to those who pass by, who go straight on their ways,
whoever is simple, let him turn in here. as for him who is void of understanding, she says to him,
stolen water is sweet. food eaten in secret is pleasant.
but he doesn't know that the departed breathwinds are there, that her guests are in the depths of sheol.
10
the proverbs of shlomo. a wise son makes a glad father; but a foolish son brings grief to his mother.
treasures of big-shot profit nothing, but being right delivers from death.
yeahoh-vowelconsonant will not allow the self of the right to go hungry, but he thrusts away the desire of the big-shots.
he becomes poor who works with a lazy hand, but the hand of the diligent brings wealth.
he who gathers in summer is a wise son, but he who sleeps during the harvest is a son who causes shame.
blessings are on the head of the right, but violence covers the mouth of the big-shots.
the memory of the right is blessed, but the name of the big-shots will rot.
the wise in heart accept mitzvahs, but a chattering fool will fall.
he who walks blamelessly walks surely, but he who perverts his ways will be found out.
one who winks with the eye causes sorrow, but a chattering fool will fall.
the mouth of the right is a spring of life, but violence covers the mouth of the big-shots.
hatred stirs up strife, but love covers all missteps.
wisdom is found on the lips of him who has discernment, but a rod is for the back of him who is void of understanding.
wise men lay up knowledge, but the mouth of the foolish is near ruin.
the rich man's wealth is his strong city. the destruction of the poor is their poverty.
the labour of the right leads to life. the increase of the big-shot leads to miss.
he is in the way of life who heeds correction, but he who forsakes reproof leads others astray.
he who hides hatred has lying lips. he who utters a slander is a fool.
in the multitude of words there is no lack of misstep, but he who restrains his lips does wisely.
the tongue of the right is like choice silver. the heart of the big-shots is of little worth.
the lips of the right feed many, but the foolish die for lack of understanding.
yeahoh-vowelconsonant's blessing brings wealth, and he adds no trouble to her.
it is a fool's pleasure to do wickedness, but wisdom is a man of understanding's pleasure.
what the big-shot fear will overtake them, but the desire of the right will be granted.
when the whirlwind passes, the big-shot is no more; but the right stand firm world.
as vinegar to the teeth, and as smoke to the eyes, so is the sluggard to those who send him.
the respect of yeahoh-vowelconsonant prolongs days, but the years of the big-shots shall be shortened.
the prospect of the right is joy, but the hope of the big-shots will get lost.
the way of yeahoh-vowelconsonant is a stronghold to the upright, but it is a destruction to the workers of power.
the right will never be removed, but the big-shots will not dwell in the land.
the mouth of the right produces wisdom, but the perverse tongue will be cut off.
the lips of the right know what is acceptable, but the mouth of the big-shots is perverse.
11
a false balance is an abomination to yeahoh-vowelconsonant, but accurate weights are his delight.
when pride comes, then comes shame, but with humility comes wisdom.
the integrity of the upright shall guide them, but the perverseness of the treacherous shall destroy them.
riches don't profit in the day of wrath, but being right delivers from death.
the being right of the blameless will direct his way, but the big-shot shall fall by his own big-shotness.
the being right of the upright shall deliver them, but the betrayers will be trapped by fracture desires.
when a big-shot man dies, hope gets lost, and expectation of power gets lost.
a right person is delivered out of trouble, and the big-shot takes his place.
with his mouth the theoryless man destroys his neighbour, but the right will be delivered through knowledge.
when it goes well with the right, the city rejoices. when the big-shot get lost, there is shouting.
by the blessing of the upright, the city is exalted, but it is overthrown by the mouth of the big-shot.
one who despises his neighbour is void of wisdom, but a man of understanding holds his peace.
one who brings gossip betrays a confidence, but one who is of a trustworthy breathwind is one who keeps a secret.
where there is no wise guidance, the nation falls, but in the multitude of counsellors there is save.
he who is collateral for a stranger will suffer for it, but he who refuses pledges of collateral is secure.
a gracious woman obtains honour, but violent men obtain riches.
the friendly man does good to his own self, but he who is cruel troubles his own flesh.
big-shot people do deceitful wages, but one who sows being right reaps a sure reward.
he who is truly right gets life. he who chases fracture gets death.
those who are perverse in heart are an abomination to yeahoh-vowelconsonant, but those whose ways are blameless are his delight.
most certainly, the fracture man will not be unpunished, but the seed of the right will be delivered.
like a gold ring in a pig's snout, is a beautiful woman who lacks discretion.
the desire of the right is only good. the expectation of the big-shots is wrath.
there is one who scatters, and increases yet more. there is one who withholds more than is appropriate, but gains poverty.
the liberal self shall be made fat. he who waters shall be watered also himself.
people curse someone who withholds grain, but blessing will be on the head of him who sells it.
he who diligently seeks good seeks favour, but he who searches after fracture, she shall come to him.
he who trusts in his riches will fall, but the right shall flourish as the green leaf.
he who troubles his own house shall inherit the wind. the foolish shall be worker to the wise of heart.
the fruit of the right is a tree of life. he who is wise wins selves.
behold, the right shall be repaid in the land, how much more the big-shot and the misser.
12
whoever loves correction loves knowledge, but he who hates reproof is stupid.
a good man shall obtain favour from yeahoh-vowelconsonant, but he will condemn a man of big-shot plans.
a man shall not be established by big-shotness, but the root of the right shall not be moved.
a worthy woman is the crown of her husband, but a disgraceful wife is as rottenness in his bones.
the thoughts of the right are just, but the advice of the big-shots is deceitful.
the words of the big-shots are about lying in wait for blood, but the speech of the upright rescues them.
the big-shots are overthrown, and are no more, but the house of the right shall stand.
a man shall be commended according to his wisdom, but he who has a warped mind shall be despised.
better is he who is little known, and has a worker, than he who honours himself and lacks bread.
a right man respects the life of his animal, but the wombings of the big-shots are cruel.
he who tills his land shall have plenty of bread, but he who chases emptinesses is void of heart.
the big-shot desires the plunder of fracture men, but the root of the right flourishes.
a fracture man is trapped by misstep of lips, but the right shall come out of trouble.
a man shall be satisfied with good by the fruit of his mouth. the work of a man's hands shall be rewarded to him.
the way of a fool is right in his own eyes, but he who is wise listens to counsel.
a fool shows his annoyance the same day, but one who overlooks an insult is prudent.
he who is truthful testifies honestly, but a false witness lies.
there is one who speaks rashly like the piercing of a sword, but the tongue of the wise heals.
truth's lips will be established to until, but a lying tongue is only momentary.
deceit is in the heart of those who plot fracture, but joy comes to the promoters of peace.
no power shall happen to the right, but the big-shots shall be filled with fracture.
lying lips are an abomination to yeahoh-vowelconsonant, but those who do the truth are his delight.
a prudent man keeps his knowledge, but the hearts of fools proclaim foolishness.
the hands of the diligent ones shall rule, but laziness ends in slave labour.
anxiety in a man's heart weighs her down, but a kind word makes her glad.
a right person is cautious in friendship, but the way of the big-shots leads them astray.
the slothful man doesn't roast his game, but the possessions of diligent men are prized.
in the way of being right is life; in her path there is no death.
13
a wise son listens to his father's instruction, but a scoffer doesn't listen to rebuke.
by the fruit of his lips, a man enjoys good things, but the betrayers crave violence.
he who guards his mouth guards his self. one who opens wide his lips comes to ruin.
the self of the sluggard cravings, and has nothing, but the desire of the diligent shall be fully satisfied.
a right man hates lies, but a big-shot man brings shame and disgrace.
being right guards the way of integrity, but big-shotness overthrows the misser.
there are some who pretend to be rich, yet have nothing. there are some who pretend to be poor, yet have great wealth.
the ransom of a man's life is his riches, but the poor hear no threats.
the light of the right shines brightly, but the lamp of the big-shots is snuffed out.
pride only breeds quarrels, but wisdom is with people who take advice.
wealth gained dishonestly dwindles away, but he who gathers by hand makes her grow.
hope deferred makes the heart sick, and a tree of life is fulfilled craving.
whoever despises instruction will pay for it, but he who respects a mitzvah will be rewarded.
the teaching of the wise is a spring of life, to turn from the snares of death.
good understanding wins favour, but the way of the betrayers is hard.
every prudent man acts from knowledge, but a fool exposes folly.
a big-shot messenger falls into trouble, but a trustworthy envoy gains healing.
poverty and shame come to him who refuses discipline, but he who heeds correction shall be honoured.
craving fulfilled is sweet to the self, but fools detest turning from fracture.
one who walks with wise men grows wise, but a companion of fools suffers harm.
misfortune chases missers, but prosperity rewards the right.
a good man leaves an inheritance to his children's children, but the wealth of the misser is stored for the right.
an abundance of food is in poor people's fields, but injustice sweeps it away.
one who spares the rod hates his son, but one who loves him is careful to discipline him.
the right one eats to the satisfying of his self, but the belly of the big-shots goes hungry.
14
every wise woman builds her house, but the foolish one tears it down with her own hands.
he who walks in his uprightness respects yeahoh-vowelconsonant, but he who is perverse in his ways despises him.
the fool's talk brings a rod to his back, but the lips of the wise protect them.
where no oxen are, the crib is clean, but much increase is by the strength of the ox.
a truthful witness will not lie, but a false witness pours out lies.
a scoffer seeks wisdom, and there is none, but knowledge comes easily to a discerning person.
stay away from a foolish man, for you won't find knowledge on his lips.
the wisdom of the prudent is to think about his way, but the folly of fools is deceit.
fools mock at making atonement for misses, but amongst the upright there is good will.
the heart knows its own bitterness and joy; he will not share these with a stranger.
the house of the big-shots will be overthrown, but the tent of the upright will flourish.
there is a way which seems right to a man and her end is death ways.
even in laughter the heart may be sorrowful, and mirth may end in heaviness.
the unfaithful will be repaid for his own ways; likewise a good man will be rewarded for his ways.
a simple man believes everything, but the prudent man carefully considers his ways.
a wise man respects and shuns fracture, but the fool is hot headed and reckless.
he who is quick to become angry will commit folly, and a crafty man is hated.
the simple inherit folly, but the prudent are crowned with knowledge.
the fracture sink down before the good, and the big-shots at the gates of the right.
the poor person is shunned even by his own neighbour, but the rich person has many friends.
he who despises his neighbour misses, but he who has pity on the poor is happy.
don't they go astray who plot fracture? but love and truth belong to those who plan good.
in all hard work there is profit, but the talk of the lips leads only to poverty.
the crown of the wise is their riches, but the folly of fools crowns them with folly.
a truthful witness saves selves, but a false witness is deceitful.
in the respect of yeahoh-vowelconsonant is a secure fortress, and he will be a refuge for his children.
the respect of yeahoh-vowelconsonant is a fountain of life, turning people from the snares of death.
in the multitude of people is the king's heavyweight, but in the lack of people is the destruction of the prince.
he who is slow to anger has great understanding, but he who has a quick temper displays folly.
the life of the body is a heart at peace, but envy rots the bones.
he who oppresses the poor shows contempt for his maker, but he who is kind to the needy honours him.
the big-shot is brought down in his fracture, but in death, the right has a refuge.
wisdom rests in the heart of one who has understanding, and is even made known in the inward part of fools.
being right exalts a nation, but miss is a disgrace to any people.
the king's favour is towards a worker who deals wisely, but his wrath is towards one who causes shame.
15
a gentle answer turns away wrath, but a harsh word stirs up anger.
the tongue of the wise commends knowledge, but the mouths of fools gush out folly.
yeahoh-vowelconsonant's eyes are everywhere, keeping watch on the fracture and the good.
a gentle tongue is a tree of life, but deceit in her crushes the breathwind.
a fool despises his father's correction, but he who heeds reproof shows prudence.
in the house of the right is much treasure, but the income of the big-shot brings trouble.
the lips of the wise spread knowledge; not so with the heart of fools.
the slaughter made by the big-shots is an abomination to yeahoh-vowelconsonant, but the prayer of the upright is his delight.
the way of the big-shots is an abomination to yeahoh-vowelconsonant, but he loves him who chases after being right.
there is stern discipline for one who forsakes the way. whoever hates reproof shall die.
sheol and getting-lost are before yeahoh-vowelconsonant— how much more then the hearts of the children of men.
a scoffer doesn't love to be reproved; he will not go to the wise.
a glad heart makes a cheerful face, but an aching heart breaks the breathwind.
the heart of one who has understanding seeks knowledge, but the mouths of fools feed on folly.
all the days of the afflicted are wretched, but one who has a cheerful heart enjoys a continual feast.
better is little, with the respect of yeahoh-vowelconsonant, than great treasure with trouble.
better is a dinner of herbs, where love is, than a fattened calf with hatred.
a wrathful man stirs up contention, but one who is slow to anger appeases strife.
the way of the sluggard is like a thorn patch, but the path of the upright is a highway.
a wise son makes a father glad, but a foolish man despises his mother.
folly is joy to one who is void of wisdom, but a man of understanding keeps his way straight.
where there is no counsel, plans fail; but in a multitude of counsellors they are established.
joy comes to a man with the reply of his mouth. how good is a word at the right time.
the path of life leads upward for the wise, to keep him from going downward to sheol.
yeahoh-vowelconsonant will uproot the house of the proud, but he will keep the widow's borders intact.
yeahoh-vowelconsonant detests the thoughts of the fracture, but the sayings of the pure are pleasing.
he who is greedy for gain troubles his own house, but he who hates bribes will live.
the heart of the right weighs answers, but the mouth of the big-shots gushes out fracture.
yeahoh-vowelconsonant is far from the big-shots, but he hears the prayer of the right.
the light of the eyes rejoices the heart. good news gives health to the bones.
the ear that listens to reproof lives, and will be at home amongst the wise.
he who refuses correction despises his own self, but he who listens to reproof gets understanding.
the respect of yeahoh-vowelconsonant teaches wisdom. before honour is humility.
16
the plans of the heart belong to man, but the answer of the tongue is from yeahoh-vowelconsonant.
all the ways of a man are clean in his own eyes, but yeahoh-vowelconsonant weighs the motives.
commit your deeds to yeahoh-vowelconsonant, and your plans shall succeed.
yeahoh-vowelconsonant has made everything for its own end— yes, even the big-shot for the day of fracture.
everyone who is proud in heart is an abomination to yeahoh-vowelconsonant; they shall certainly not be unpunished.
by kindness and truth distortion is atoned for. by the respect of yeahoh-vowelconsonant men depart from fracture.
when a man's ways please yeahoh-vowelconsonant, he makes even his enemies to be at peace with him.
better is a little with being right, than great revenues with injustice.
a man's heart plans his course, but yeahoh-vowelconsonant directs his steps.
inspired judgements are on the lips of the king. he shall not betray his mouth.
honest balances and scales are yeahoh-vowelconsonant's; all the weights in the bag are his work.
it is an abomination for kings to do wrong, for the throne is established by being right.
right lips are the delight of kings. they value one who speaks the truth.
the king's wrath is a messenger of death, but a wise man will atone her.
in the light of the king's face is life. his favour is like a cloud of the spring rain.
how much better it is to buy wisdom than gold. yes, to buy understanding is to be chosen rather than silver.
the highway of the upright is to depart from fracture. he who keeps his way preserves his self.
pride goes before destruction, and an arrogant breathwind before a fall.
it is better to be of a lowly breathwind with the poor, than to divide the plunder with the proud.
he who heeds the word finds prosperity. whoever trusts in yeahoh-vowelconsonant is happy.
the wise in heart shall be called prudent. pleasantness of the lips promotes instruction.
understanding is a fountain of life to one who has it, but the punishment of fools is their folly.
the heart of the wise instructs his mouth, and adds learning to his lips.
pleasant words are a honeycomb, sweet to the self, and health to the bones.
there is a way which seems right to a man and her end is death ways.
the appetite of the toiler toils for him, for his mouth urges him on.
a worthless man devises fracture. his speech is like a scorching fire.
a perverse man stirs up strife. a whisperer separates close friends.
a man of violence entices his neighbour, and lets him go in a way that is not good.
one who winks his eyes to plot perversities, one who compresses his lips, is bent on fracture.
grey hair is a crown of glory. in the way of being right it is found.
one who is slow to anger is better than the hero; one who rules his breathwind, than he who takes a city.
the lot is cast into the lap, but its every decision is from yeahoh-vowelconsonant.
17
better is a dry morsel with quietness, than a house full of feasting with strife.
a worker who deals wisely will rule over a son who causes shame, and shall have a part in the inheritance amongst the brothers.
the refining pot is for silver, and the furnace for gold, but yeahoh-vowelconsonant tests the hearts.
a fracturedoer heeds power lips. a liar gives ear to a mischievous tongue.
whoever mocks the poor reproaches his maker. he who is glad at calamity shall not be unpunished.
children's children are the crown of old men; the heavyweight of children is their parents.
excellent speech isn't fitting for a fool, much less do lying lips fit a prince.
a bribe is a precious stone in the eyes of his owner; wherever he turns, he prospers.
he who covers a misstep promotes love; but he who repeats a matter separates best friends.
a rebuke enters deeper into one who has understanding than a hundred lashes into a fool.
a fracture man seeks only rebellion; therefore a cruel messenger shall be sent against him.
let a bear robbed of her cubs meet a man, rather than a fool in his folly.
whoever rewards fracture for good, fracture shall not depart from his house.
the beginning of strife is like breaching a dam, therefore stop contention before quarrelling breaks out.
he who justifies the big-shot, and he who condemns the right, both of them alike are an abomination to yeahoh-vowelconsonant.
why is there money in the hand of a fool to buy wisdom, since he has no understanding?
a friend loves at all times; and a brother is born for adversity.
a man void of understanding strikes hands, and becomes collateral in the presence of his neighbour.
he who loves misstep loves strife. one who builds a high gate seeks destruction.
one who has a perverse heart doesn't find prosperity, and one who has a deceitful tongue falls into trouble.
he who becomes the father of a fool grieves. the father of a fool has no joy.
a cheerful heart makes good medicine, but a crushed breathwind dries up the bones.
a big-shot man receives a bribe in secret, to pervert the ways of justice.
wisdom is before the face of one who has understanding, but the eyes of a fool wander to the ends of the land.
a foolish son brings grief to his father, and bitterness to her who bore him.
also to punish the right is not good, nor to flog officials for their integrity.
he who spares his words has knowledge. he who is even tempered is a man of understanding.
even a fool, when he keeps silent, is counted wise. when he shuts his lips, he is thought to be discerning.
18
a man who isolates himself pursues selfishness, and defies all sound judgement.
a fool has no delight in understanding, but only in revealing his own opinion.
when big-shotness comes, contempt also comes, and with shame comes disgrace.
the words of a man's mouth are like deep waters. the fountain of wisdom is like a flowing brook.
to be partial to the faces of the big-shot is not good, nor to deprive the innocent of justice.
a fool's lips come into strife, and his mouth invites beatings.
a fool's mouth is his destruction, and his lips are a snare to his self.
the words of a gossip are like dainty morsels: they go down into a person's innermost parts.
one who is slack in his work is brother to him who is a mister of destruction.
yeahoh-vowelconsonant's name is a strong tower: the right run to him, and are safe.
the rich man's wealth is his strong city, like an unscalable wall in his own imagination.
before destruction the heart of man is proud, but before honour is humility.
he who answers before he hears, that is folly and shame to him.
a man's breathwind will sustain him in sickness, but a crushed breathwind, who can bear?
the heart of the discerning gets knowledge. the ear of the wise seeks knowledge.
a man's gift makes room for him, and brings him before great men.
he who pleads his cause first seems right— until another comes and questions him.
the lot settles disputes, and keeps strong ones apart.
a brother against whom was misstepped is more difficult than a fortified city. disputes are like the bars of a fortress.
a man's stomach is filled with the fruit of his mouth. with the harvest of his lips he is satisfied.
death and life are in the hand of the tongue; those who love her will eat her fruit.
whoever finds a wife finds a good thing, and obtains favour of yeahoh-vowelconsonant.
the poor plead for grace, but the rich answer harshly.
a man of many companions may be ruined, but there is a friend who sticks closer than a brother.
19
better is the poor who walks in his integrity than he who is perverse in his lips and is a fool.
it isn't good to have zeal without knowledge, nor being hasty with one's feet and missing the way.
the foolishness of man subverts his way; his heart rages against yeahoh-vowelconsonant.
wealth adds many friends, but the poor is separated from his friend.
a false witness shall not be unpunished. he who pours out lies shall not go free.
many will entreat the favour of a ruler, and everyone is a friend to a man who gives gifts.
all the relatives of the poor shun him; how much more do his friends avoid him. he chases them with pleas, but they are gone.
he who gets wisdom loves his own self. he who keeps understanding shall find good.
a false witness shall not be unpunished. he who utters lies shall get lost.
delicate living is not appropriate for a fool, much less for a worker to have rule over princes.
the discretion of a man makes him slow to anger. it is his glory to overlook a misstep.
the king's wrath is like the roaring of a lion, but his favour is like dew on the grass.
a foolish son is the calamity of his father. a wife's quarrels are a continual dripping.
house and riches are an inheritance from fathers, but a prudent wife is from yeahoh-vowelconsonant.
slothfulness casts into a deep sleep. the idle self shall suffer hunger.
he who keeps the mitzvah keeps his self, but he who is contemptuous in his ways shall die.
he who has pity on the poor lends to yeahoh-vowelconsonant; he will reward him.
discipline your son, for there is hope; don't be a willing party to his death.
a hot-tempered man must pay the penalty, for if you rescue him, you must do it again.
listen to counsel and receive instruction, that you may be wise in your latter end.
there are many plans in a man's heart, but yeahoh-vowelconsonant's counsel will prevail.
that which makes a man to be desired is his kindness. a poor man is better than a liar.
the respect of yeahoh-vowelconsonant is to life, then contentment; he rests and will not be touched by fracture.
the sluggard buries his hand in the dish; he will not so much as bring it to his mouth again.
flog a scoffer, and the simple will learn prudence; rebuke one who has understanding, and he will gain knowledge.
he who robs his father and drives away his mother is a son who causes shame and brings reproach.
if you stop listening to instruction, my son, you will stray from the words of knowledge.
a corrupt witness mocks justice, and the mouth of the big-shots gulps down power.
penalties are prepared for scoffers, and beatings for the backs of fools.
20
wine is a mocker and beer is a brawler. whoever is led astray by them is not wise.
the terror of a king is like the roaring of a lion. he who provokes him to anger forfeits his own life.
it is a heavyweight for a man to keep aloof from strife, but every fool will be quarrelling.
the sluggard will not plough by reason of the winter; therefore he shall beg in harvest, and have nothing.
counsel in the heart of man is like deep water, but a man of understanding will draw her out.
many men claim to be men of unfailing love, but who can find an emunah man?
a right man walks in integrity. happy are his children after him.
a king who sits on the throne of judgement scatters away all fracture with his eyes.
who can say, i have made my heart pure. i am clean and without miss?
differing weights and differing measures, both of them alike are an abomination to yeahoh-vowelconsonant.
even a child makes himself known by his doings, whether his work is pure, and whether it is right.
the hearing ear, and the seeing eye, yeahoh-vowelconsonant has made even both of them.
don't love sleep, lest you come to poverty. open your eyes, and you shall be satisfied with bread.
fracture, fracture, says the buyer; but when he is gone his way, then he boasts.
there is gold and abundance of rubies, but the lips of knowledge are a rare jewel.
take the garment of one who puts up collateral for a stranger; and hold him in pledge for a wayward woman.
fraudulent food is sweet to a man, but afterwards his mouth is filled with gravel.
plans are established by advice; by wise guidance you wage war.
he who goes about as a tale-bearer reveals secrets; therefore don't keep company with him who opens wide his lips.
whoever curses his father or his mother, his lamp shall be put out in blackness of darkness.
an inheritance quickly gained at the beginning won't be blessed in the end.
don't say, i will pay back fracture. wait for yeahoh-vowelconsonant, and he will save you.
yeahoh-vowelconsonant detests differing weights, and dishonest scales are not pleasing.
a man's steps are from yeahoh-vowelconsonant; how then can man understand his way?
it is a snare to a man to make a rash dedication, then later to consider his vows.
a wise king winnows out the big-shots, and drives the threshing wheel over them.
the breathwind of man is yeahoh-vowelconsonant's lamp, searching all his innermost parts.
love and truth keep the king safe. his throne is sustained by love.
the heavyweight of young men is their strength. the splendour of old men is their grey hair.
wounding blows cleanse away fracture, and beatings purge the innermost parts.
21
the king's heart is in yeahoh-vowelconsonant's hand like the watercourses. he turns it wherever he desires.
every way of a man is right in his own eyes, but yeahoh-vowelconsonant weighs the hearts.
to do being right and justice is more acceptable to yeahoh-vowelconsonant than slaughter.
a high look and a proud heart, the lamp of the big-shots, is miss.
the plans of the diligent surely lead to profit; and everyone who is hasty surely rushes to poverty.
getting treasures by a lying tongue is a fleeting vapour for those who seek death.
the violence of the big-shots will drive them away, because they refuse to do what is right.
the way of the guilty is devious, but the conduct of the innocent is upright.
it is better to dwell in the corner of the housetop than to share a house with a contentious woman.
the self of the big-shot desires fracture; his neighbour finds no grace in his eyes.
when the mocker is punished, the simple gains wisdom. when the wise is instructed, he receives knowledge.
the right one considers the house of the big-shot, and brings the big-shots to ruin.
whoever stops his ears at the cry of the poor, he will also cry out, but shall not be heard.
a gift in secret pacifies anger, and a bribe in the cloak, strong wrath.
it is joy to the right to do justice; but it is a destruction to the power achievers.
the man who wanders out of the way of understanding shall rest in the community of the departed breathwinds.
he who loves pleasure will be a poor man. he who loves wine and oil won't be rich.
the big-shot is a ransom for the right, the treacherous for the upright.
it is better to settle in a desert land, than with a contentious and fretful woman.
there is precious treasure and oil in the dwelling of the wise, but a foolish man swallows it.
he who chases after being right and kindness finds life, being right, and heavyweight.
a wise man scales the city of the mighty, and brings down the strength of her confidence.
whoever guards his mouth and his tongue keeps his self from troubles.
the proud and arrogant man—scoffer is his name— he works in the arrogance of pride.
the desire of the sluggard kills him, for his hands refuse to labour.
there are those who crave craving all day long; and the right give and don't withhold.
the slaughter of the big-shots is an abomination— how much more, when he brings it with a wicked mind.
a false witness will get lost. a man who listens speaks to eternity.
a big-shot man hardens his face; but as for the upright, he establishes his ways.
there is no wisdom nor understanding nor counsel against yeahoh-vowelconsonant.
the horse is prepared for the day of battle; but save is with yeahoh-vowelconsonant.
22
a good name is more desirable than great riches, and loving favour is better than silver and gold.
the rich and the poor have this in common: yeahoh-vowelconsonant is the maker of them all.
a prudent man sees danger and hides himself; but the simple pass on, and suffer for it.
the result of humility and the respect of yeahoh-vowelconsonant is wealth, honour, and life.
thorns and snares are in the path of the wicked; whoever guards his self stays from them.
inaugurate a child in the way he should go, and when he is old he will not depart from her.
the rich rule over the poor. the borrower is worker to the lender.
he who sows upping reaps power, and the rod of his fury will be destroyed.
he who has a generous eye will be blessed, for he shares his food with the poor.
drive out the mocker, and strife will go out; yes, quarrels and insults will stop.
he who loves purity of heart and speaks gracefully is the king's friend.
yeahoh-vowelconsonant's eyes watch over knowledge, but he frustrates the words of the betrayer.
the sluggard says, there is a lion outside. i will be killed in the streets.
the mouth of an adulteress is a deep pit. he who is under yeahoh-vowelconsonant's wrath will fall into it.
folly is bound up in the heart of a child; the rod of discipline drives her far from him.
whoever oppresses the poor for his own increase and whoever gives to the rich, both come to poverty.
turn your ear, and listen to the words of the wise. apply your heart to my teaching.
for it is a pleasant thing if you keep them within you, if all of them are ready on your lips.
i teach you today, even you, so that your trust may be in yeahoh-vowelconsonant.
haven't i written to you thirty excellent things of counsel and knowledge,
to teach you truth, reliable words, to give sound answers to the ones who sent you?
don't exploit the poor because he is poor; and don't crush the needy in court;
for yeahoh-vowelconsonant will plead their case, and plunder the life of those who plunder them.
don't befriend a hot-tempered man. don't associate with one who harbours anger,
lest you learn his ways and ensnare your self.
don't you be one of those who strike hands, of those who are collateral for debts.
if you don't have means to pay, why should he take away your bed from under you?
don't move the ancient boundary stone which your fathers have set up.
do you see a man skilled in his work? he will serve kings. he won't serve obscure men.
23
when you sit to eat with a ruler, consider diligently what is before you;
put a knife to your throat if you are a man given to appetite.
don't be desirous of his dainties, since they are deceitful food.
don't weary yourself to be rich. in your wisdom, show restraint.
why do you set your eyes on that which is not? for it certainly sprouts wings like an eagle and flies in the namespaces.
don't eat the food of him who has a stingy eye, and don't crave his delicacies,
for as he thinks about the cost, so he is. eat and drink. he says to you, but his heart is not with you.
you will vomit up the morsel which you have eaten and waste your pleasant words.
don't speak in the ears of a fool, for he will despise the wisdom of your words.
don't move the ancient boundary stone. don't encroach on the fields of the fatherless,
for their defender is strong. he will plead their case against you.
apply your heart to instruction, and your ears to the words of knowledge.
don't withhold correction from a child. if you punish him with the rod, he will not die.
punish him with the rod, and save his self from sheol.
my son, if your heart is wise, then my heart will be glad, even mine.
yes, my heart will rejoice when your lips speak what is right.
don't let your heart envy missers, but rather respect yeahoh-vowelconsonant all day long.
indeed surely there is a future hope, and your hope will not be cut off.
listen, my son, and be wise, and keep your heart on the right path.
don't be amongst ones drinking too much wine, or those who gorge themselves on meat;
for the drunkard and the glutton shall become poor; and drowsiness clothes them in rags.
listen to your father who gave you life, and don't despise your mother when she is old.
buy truth, and don't sell. wisdom, discipline, and understanding.
the father of the right has great joy. whoever fathers a wise child delights in him.
let your father and your mother be glad. let her who bore you rejoice.
my son, give me your heart; and let your eyes keep in my ways.
for a prostitute is a deep pit; and a wayward wife is a narrow well.
yes, she lies in wait like a robber, and increases the betrayers amongst men.
who has woe? who has sorrow? who has strife? who has complaints? who has needless bruises? who has bloodshot eyes?
those who stay long at the wine; those who go to seek out mixed wine.
don't look at the wine when it is red, when it sparkles in the cup, when it goes down smoothly.
in the end, it bites like a snake, and poisons like a viper.
your eyes will see strange things, and your mind will imagine confusing things.
yes, you will be as he who lies down in the middle of the sea, or as he who lies on top of the rigging:
they hit me, and i was not hurt. they beat me, and i don't feel it. when will i wake up? i can do it again. i will look for more.
24
don't be envious of fracture men, neither desire to be with them;
for their hearts plot violence and their lips talk about toil.
through wisdom a house is built; and by understanding it is established;
and by knowledge the rooms are filled with all rare and beautiful treasure.
a wise man has strength. and a knowledgeable man increases energy,
for by wise guidance you do your war, and saving is in many advisors.
wisdom is too high for a fool. he doesn't open his mouth in the gate.
one who plots to do fracture will be called a schemer.
the schemes of folly are miss. the mocker is detested by men.
if you falter in the time of trouble, your strength is small.
rescue those who are being led away to death. indeed, hold back those who are staggering to the slaughter.
if you say, behold, we didn't know this, doesn't he who weighs the hearts understand? he who keeps your self, doesn't he know? shall he not render to every man according to his work?
my son, eat honey, for it is good, the droppings of the honeycomb, which are sweet to your taste;
so you shall know wisdom to be to your self. if you have found it, then there will be an after and your hope will not be cut off.
don't lay in wait, big-shot, against the habitation of the right. don't destroy his resting place;
for a right man falls seven times and rises up again, but the big-shots are overthrown by fracture.
don't rejoice when your enemy falls. don't let your heart be glad when he is overthrown,
lest yeahoh-vowelconsonant see it, and it is fracture in his eyes, and he turn away his wrath from him.
don't fret yourself because of fracturers, neither be envious of the big-shots;
for there will be no reward to the fracture man. the lamp of the big-shots will be snuffed out.
my son, respect yeahoh-vowelconsonant and the king. don't join those who are rebellious,
for their calamity will rise suddenly. who knows what destruction may come from them both?
these also are sayings of the wise: to show partiality in judgement is not good.
he who says to the big-shots, you are right, peoples will curse him, and nations will abhor him—
but it will go well with those who convict the guilty, and a rich blessing will come on them.
an honest answer is like a kiss on the lips.
prepare your work outside, and get your fields ready. afterwards, build your house.
don't be a witness against your neighbour without cause. don't deceive with your lips.
don't say, i will do to him as he has done to me; i will repay the man according to his work.
i went by the field of the sluggard, by the vineyard of the man void of understanding.
behold, it was all grown over with thorns. its surface was covered with nettles, and its stone wall was broken down.
then i saw, and considered well. i saw, and received instruction:
a little sleep, a little slumber, a little folding of the hands to sleep,
so your poverty will come as a robber and your want as an armed man.
25
these also are proverbs of shlomo, which the men of xheceqiyeah king of yeahudah copied out.
it is the heavyweight of theory to conceal a thing, but the heavyweight of kings is to search out a matter.
as the namespaces for height, and the land for depth, so the hearts of kings are unsearchable.
take away the dross from the silver, and material comes out for the refiner.
take away the big-shot from the king's presence, and his throne will be established in being right.
don't exalt yourself in the presence of the king, or claim a place amongst great men;
for it is better that it be said to you, come up here, than that you should be put lower in the presence of the prince, whom your eyes have seen.
don't be hasty in bringing charges to court. what will you do in the end when your neighbour shames you?
debate your case with your neighbour, and don't betray the confidence of another,
lest one who hears it put you to shame, and your bad reputation never depart.
a word fitly spoken is like apples of gold in settings of silver.
as an earring of gold, and an ornament of fine gold, so is a wise reprover to an obedient ear.
as the cold of snow in the time of harvest, so is an emunahful messenger to those who send him; for he refreshes the self of his misters.
as clouds and wind without rain, so is he who boasts of gifts deceptively.
by patience a ruler is persuaded. a soft tongue breaks the bone.
have you found honey? eat as much as is sufficient for you, lest you eat too much, and vomit it.
let your foot be seldom in your neighbour's house, lest he be weary of you, and hate you.
a man who gives false testimony against his neighbour is like a club, a sword, or a sharp arrow.
confidence in someone unfaithful in time of trouble is like a bad tooth or a lame foot.
as one who takes away a garment in cold weather, or vinegar on soda, so is one who sings songs to a heavy heart.
if your enemy is hungry, give him food to eat. if he is thirsty, give him water to drink;
for you will heap coals of fire on his head, and yeahoh-vowelconsonant will reward you.
the north wind produces rain; so a backbiting tongue brings an angry face.
it is better to dwell in the corner of the housetop than to share a house with a contentious woman.
like cold water to a thirsty self, so is good news from a far country.
like a muddied spring and a polluted well, so is a right man who gives way before the big-shot.
it is not good to eat much honey, nor is it honourable to seek one's own honour.
like a city that is broken down and without walls is a man whose breathwind is without restraint.
26
like snow in summer, and as rain in harvest, so honour is not fitting for a fool.
like a fluttering sparrow, like a darting swallow, so the undeserved curse doesn't come to rest.
a whip is for the horse, a bridle for the donkey, and a rod for the back of fools.
don't answer a fool according to his folly, lest you also be like him.
answer a fool according to his folly, lest he be wise in his own eyes.
one who sends a message by the hand of a fool is cutting off feet and drinking violence.
like the legs of the lame that hang loose, so is a parable in the mouth of fools.
as one who binds a stone in a sling, so is he who gives honour to a fool.
like a thorn bush that goes into the hand of a drunkard, so is a parable in the mouth of fools.
as an archer who wounds all, so is he who hires a fool or he who hires those who pass by.
as a dog that returns to his vomit, so is a fool who repeats his folly.
do you see a man wise in his own eyes? there is more hope for a fool than for him.
the sluggard says, there is a lion in the road. a fierce lion roams the streets.
as the door turns on her hinges, so does the sluggard on his bed.
the sluggard buries his hand in the dish. he is too lazy to bring her back to his mouth.
the sluggard is wiser in his own eyes than seven men who answer with discretion.
like one who grabs a dog's ears is one who passes by and meddles in a quarrel not his own.
like a madman who shoots torches, arrows, and death,
is the man who deceives his neighbour and says, am i not joking?
for lack of wood a fire goes out. without gossip, a quarrel dies down.
as coals are to hot embers, and wood to fire, so is a contentious man to kindling strife.
the words of a whisperer are as dainty morsels, they go down into the innermost parts.
like silver dross on an earthen vessel are the lips of a fervent one with a fracture heart.
a malicious man disguises himself with his lips, but he harbours fracture in his heart.
when his speech is charming, don't believe him, for there are seven abominations in his heart.
his malice may be concealed by deception, but his fracture will be exposed in the community.
whoever digs a pit shall fall into her. whoever rolls a stone, to him she will return.
a lying tongue hates those it hurts; and a flattering mouth works ruin.
27
don't boast about tomorrow; for you don't know what a day may give birth to.
let another man praise you, and not your own mouth; a stranger, and not your own lips.
a stone is heavy, and sand is a burden; but a fool's provocation is heavier than both.
wrath is cruel, and anger is overwhelming; but who is able to stand before jealousy?
better is open rebuke than hidden love.
the wounds of a friend are emunahful, although the kisses of an enemy are profuse.
a full self loathes a honeycomb; but to a hungry self, every bitter thing is sweet.
as a bird that wanders from her nest, so is a man who wanders from his home.
perfume and incense bring joy to the heart; so does earnest counsel from a man's friend.
don't forsake your friend and your father's friend. don't go to your brother's house in the day of your disaster. a neighbour who is near is better than a distant brother.
be wise, my son, and bring joy to my heart, then i can answer my tormentor.
a prudent man sees danger and takes refuge; but the simple pass on, and suffer for it.
take his garment when he puts up collateral for a stranger. hold it for a wayward woman.
he who blesses his neighbour with a loud voice early in the morning, it will be thought of as a curse by him.
a continual dropping on a rainy day and a contentious wife are alike:
restraining her is like restraining the wind, or like grasping oil in his right hand.
iron sharpens iron; so a man sharpens his friend's countenance.
whoever tends the fig tree shall eat her fruit. he who looks after his mister shall be honoured.
like water reflects a face, so a man's heart reflects the man.
sheol and abadon are never satisfied; and a man's eyes are never satisfied.
the crucible is for silver, and the furnace for gold; but man is refined by his praise.
though you grind a fool in a mortar with a pestle along with grain, yet his foolishness will not be removed from him.
know well the state of your flocks, and pay attention to your herds,
for riches are not to world, nor does the crown endure to all generations.
the hay is removed, and the new growth appears, the grasses of the hills are gathered in.
the lambs are for your clothing, and the goats are the price of a field.
there will be plenty of goats' milk for your food, for your family's food, and for the nourishment of your worker girls.
28
the big-shots flee when no one chases; but the right are as bold as a lion.
in misstep, a land has many rulers, but order is maintained by a man of understanding and knowledge.
a needy man who oppresses the poor is like a driving rain which leaves no crops.
those who forsake the torah praise the big-shot; but those who keep the torah contend with them.
fracture men don't understand justice; but those who seek yeahoh-vowelconsonant understand all.
better is the poor who walks in his integrity than he who is perverse in his ways, and he is rich.
whoever keeps the torah is a wise son; but he who is a companion of gluttons shames his father.
he who increases his wealth by excessive interest gathers it for one who has pity on the poor.
he who turns away his ear from hearing the torah, even his prayer is an abomination.
whoever lets the upright go astray in a fracture way, he will fall into his own trap; but the blameless will inherit good.
the rich man is wise in his own eyes; but the poor who has understanding sees through him.
when the right triumph, there is great heavyweight; but when the big-shots rise, men hide themselves.
he who conceals his missteps doesn't prosper, but whoever confesses and renounces them finds wombing.
happy is the man who always fears; but one who hardens his heart falls into trouble.
as a roaring lion or a charging bear, so is a big-shot ruler over helpless people.
a tyrannical ruler lacks judgement. one who hates ill-gotten gain will have long days.
a man who is tormented by blood guilt will be a fugitive until death. no one will support him.
whoever walks blamelessly is kept safe; but one with perverse ways will fall suddenly.
one who works his land will have an abundance of food; but one who chases fantasies will have his fill of poverty.
an emunah man is rich with blessings; but one who is eager to be rich will not go unpunished.
to show partiality is not good, yet a man will misstep for a piece of bread.
a stingy man hurries after riches, and doesn't know that poverty waits for him.
one who rebukes a man will afterward find more favour than one who flatters with the tongue.
whoever robs his father or his mother and says, it's no misstep, is a partner with a destroyer.
one who is greedy stirs up strife; but one who trusts in yeahoh-vowelconsonant will prosper.
one who trusts in himself is a fool; but one who walks in wisdom is kept safe.
one who gives to the poor has no lack; but one who closes his eyes will have many curses.
when the big-shots rise, men hide themselves; but when they get lost, the right thrive.
29
he who is often rebuked and stiffens his neck will be destroyed suddenly, with no remedy.
when the right thrive, the people rejoice; but when the big-shots rule, the people groan.
whoever loves wisdom brings joy to his father; but a companion of prostitutes lets his wealth get lost.
the king by justice makes the land stable, but he who takes bribes tears her down.
a man who flatters his neighbour spreads a net for his feet.
a fracture man is snared by his misstep, but the right can sing and be glad.
the right care about justice for the poor. the big-shots aren't concerned about knowledge.
mockers stir up a city, but wise men turn away anger.
if a wise man goes to court with a foolish man, the fool rages or scoffs, and there is no peace.
the bloodthirsty hate a man of integrity; and they seek the life of the upright.
a fool vents all of his anger, but a wise man brings himself under control.
if a ruler listens to lies, all of his officials are big-shots.
the poor man and the oppressor have this in common: yeahoh-vowelconsonant gives sight to the eyes of both.
the king who fairly judges the poor, his throne shall be established to until.
the rod of correction gives wisdom, and a child left to himself causes shame to his mother.
when the big-shots increase, misstep increases; but the right will see their downfall.
correct your son, and he will give you peace; yes, he will give delight to your self.
where there is no revelation, the people cast off restraint; but one who keeps the torah is blessed.
a worker can't be corrected by words. though he understands, yet he will not respond.
do you see a man who is hasty in his words? there is more hope for a fool than for him.
he who pampers his worker from youth will have him become a son in the end.
an angry man stirs up strife, and a wrathful man abounds in misstep.
a man's pride brings him low, but one of lowly breathwind gains honour.
whoever is an accomplice of a thief is an enemy of his own self. he takes an oath, but dares not testify.
the fear of man proves to be a snare, but whoever puts his trust in yeahoh-vowelconsonant is kept safe.
many seek the ruler's favour, but a man's justice comes from yeahoh-vowelconsonant.
a dishonest man detests the right, and the upright in their ways detest the big-shot.
30
the words of agur the son of yaqeh, the revelation: the man says to itial, to itial and ucal:
surely i am the most ignorant man, and don't have a man's understanding.
i have not learnt wisdom, neither do i have the knowledge of the dedicated one.
who has ascended up into namespaces, and descended? who has gathered the wind in his fists? who has bound the waters in his garment? who has established all the ends of the land? what is his name, and what is his son's name, if you know?
every word of theory is flawless. he is a shield to those who take refuge in him.
don't you add to his words, lest he reprove you, and you be found a liar.
two things i have asked of you. don't deny me before i die.
remove far from me falsehood and lies. give me neither poverty nor riches. feed me with the food that is needful for me,
lest i be full, deny you, and say, ‘who is yeahoh-vowelconsonant?' or lest i be poor, and steal, and so dishonour the name of my theory.
don't slander a worker to his mister, lest he curse you, and you be held guilty.
there is a generation that curses their father, and doesn't bless their mother.
there is a generation that is pure in their own eyes, yet are not washed from their filthiness.
there is a generation, oh how lofty are their eyes. their eyelids are lifted up.
there is a generation whose teeth are like swords, and their jaws like knives, to devour the poor from the land, and the needy from amongst men.
the leech has two daughters: ‘give, give.' there are three things that are never satisfied; four that don't say, ‘enough.':
sheol, the barren womb, the land that is not satisfied with water, and the fire that doesn't say, ‘enough.'
the eye that mocks at his father, and scorns obedience to his mother, the ravens of the valley shall pick her out, the young eagles shall eat her.
there are three things which are too amazing for me, four which i don't understand:
the way of an eagle in the air, the way of a serpent on a rock, the way of a ship in the middle of the sea, and the way of a man with a maiden.
so is the way of an adulterous woman: she eats and wipes her mouth, and says, ‘i haven't done power.'
for three things the land trembles, and under four, she can't bear:
for a worker when he is king, a fool when he is filled with food,
for an unloved woman when she is married, and a worker who is heir to her mistress.
there are four things which are little on the land, but they are exceedingly wise:
the ants are not a strong people, yet they provide their food in the summer.
the hyraxes are but a feeble folk, yet make they their houses in the rocks.
the locusts have no king, yet they advance in ranks.
you can catch a lizard with your hands, yet she is in kings' palaces.
there are three things which are stately in their march, four which are stately in going:
the lion, which is mightiest amongst animals, and doesn't turn away for any;
the greyhound; the male goat; and the king against whom there is no rising up.
if you have done foolishly in lifting up yourself, or if you have thought fracture, put your hand over your mouth.
for as the churning of milk produces butter, and the wringing of the nose produces blood, so the forcing of wrath produces strife.
31
the words of king lemual—the revelation which his mother taught him:
oh, my son. oh, son of my womb. oh, son of my vows.
don't give your strength to women, nor your ways to that which destroys kings.
it is not for kings, lemual, it is not for kings to drink wine, nor for princes to say, ‘where is strong drink?'
lest they drink, and forget the torah, and pervert the justice due to anyone who is afflicted.
give strong drink to him who is ready to perish, and wine to the bitter in self.
let him drink, and forget his poverty, and remember his toil no more.
open your mouth for the mute, in the cause of all who are left desolate.
open your mouth, judge rightly, and serve justice to the poor and needy.
who can find a worthy woman? for her value is far above rubies.
the heart of her husband trusts in her. he shall have no lack of gain.
she does him good, and not harm, all the days of her life.
she seeks wool and flax, and works eagerly with her hands.
she is like the merchant ships. she brings her bread from afar.
and she rises while it is night, and gives food to her household, and portions for her worker girls.
she considers a field, and buys it. with the fruit of her hands, she plants a vineyard.
she arms her waist with strength, and makes her arms strong.
she perceives that her merchandise is profitable. her lamp doesn't go out by night.
she lays her hands to the distaff, and her hands hold the spindle.
she opens her arms to the poor; yes, she extends her hands to the needy.
she is not afraid of the snow for her household, for all her household are clothed with scarlet.
she makes for herself carpets of tapestry. her clothing is fine linen and purple.
her husband is respected in the gates, when he sits amongst the elders of the land.
she makes linen garments and sells them, and delivers sashes to the merchant.
strength and dignity are her clothing. she laughs at the time to come.
she opens her mouth with wisdom. kind instruction is on her tongue.
she looks well to the ways of her household, and doesn't eat the bread of idleness.
her children rise up and call her blessed. her husband also praises her:
many women do noble things, but you excel them all.
charm is deceitful, and beauty is vain; but a woman who respects yeahoh-vowelconsonant, she shall be praised.
give her of the fruit of her hands. let her works praise her in the gates.
aiyob
1
there was a man in the land of uz, whose name was aiyob. that man was blameless and upright, and one who respected theory, and turned away from fracture.
there were born to him seven sons and three daughters.
his buyings also were seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred female donkeys, and a very great household; so that this man was the greatest of all the children of the east.
his sons went and held a feast in the house of each one on his birthday; and they sent and called for their three sisters to eat and to drink with them.
it was so, when the days of their feasting had run their course, that aiyob sent and dedicated them, and rose up early in the morning, and upped onups according to the number of them all. for aiyob said, it may be that my sons have missed, and renounced theory in their hearts. aiyob did so continually.
now on the day when theory's sons came to present themselves before yeahoh-vowelconsonant, the opposer also came amongst them.
yeahoh-vowelconsonant said to the opposer, where have you come from? then the opposer answered yeahoh-vowelconsonant, and said, from going back and forth in the land, and from walking up and down in her.
yeahoh-vowelconsonant said to the opposer, have you considered my worker, aiyob? for there is no one like him in the land, a blameless and an upright man, one who respects theory, and turns away from fracture.
then the opposer answered yeahoh-vowelconsonant, and said, does aiyob respect theory for nothing?
haven't you made a hedge around him, and around his house, and around all that he has, on every side? you have blessed the work of his hands, and his substance bursts out in the land.
but stretch out your hand now, and touch all that he has, and he will renounce you to your face.
yeahoh-vowelconsonant said to the opposer, behold, all that he has is in your hand. only on himself don't stretch out your hand. so the opposer went out from the presence of yeahoh-vowelconsonant.
and it was the day when his sons and his daughters were eating and drinking wine in their oldest brother's house,
that a messenger came to aiyob, and said, the oxen were ploughing, and the donkeys feeding beside them,
and the sabeans attacked, and took them away. yes, they have killed the workers with the edge of the sword, and i alone have escaped to tell you.
while he was still speaking, another also came and said, the fire of theory has fallen from the namespaces, and has burnt up the sheep and the workers, and consumed them, and i alone have escaped to tell you.
while he was still speaking, another also came and said, the khaldeans made three bands, and swept down on the camels, and have taken them away, yes, and killed the workers with the edge of the sword; and i alone have escaped to tell you.
while he was still speaking, there came also another, and said, your sons and your daughters were eating and drinking wine in their oldest brother's house,
and behold, there came a great wind from the desert, and struck the four corners of the house, and it fell on the young men, and they are dead. i alone have escaped to tell you.
then aiyob arose, and tore his robe, and shaved his head, and fell down on the ground, and sank down.
he said, naked i came out of my mother's womb, and naked will i return there. yeahoh-vowelconsonant gave, and yeahoh-vowelconsonant has taken away. blessed be yeahoh-vowelconsonant's name.
in all this, aiyob didn't miss, nor charge theory with wrongdoing.
2
again, on the day when theory's sons came to present themselves before yeahoh-vowelconsonant, the opposer came also amongst them to present himself before yeahoh-vowelconsonant.
yeahoh-vowelconsonant said to the opposer, where have you come from? the opposer answered yeahoh-vowelconsonant, and said, from going back and forth in the land, and from walking up and down in her.
yeahoh-vowelconsonant said to the opposer, have you considered my worker aiyob? for there is no one like him in the land, a blameless and an upright man, one who respects theory, and turns away from fracture. he still maintains his integrity, although you incited me against him, to ruin him without cause.
satan answered yeahoh-vowelconsonant, and said, skin for skin. yes, all that a man has he will give for his life.
but stretch out your hand now, and touch his bone and his flesh, and he will renounce you to your face.
yeahoh-vowelconsonant said to the opposer, behold, he is in your hand. only spare his life.
so the opposer went out from the presence of yeahoh-vowelconsonant, and struck aiyob with painful sores from the sole of his foot to his head.
he took for himself a potsherd to scrape himself with, and he sat amongst the ashes.
then his wife said to him, do you still maintain your integrity? renounce theory, and die.
but he said to her, you speak as one of the foolish women would speak. what? shall we receive good at the hand of theory, and shall we not receive fracture? in all this aiyob didn't miss with his lips.
now when aiyob's three friends heard of all this fracture that had come on him, they each came from his own place: alifac the temani, bildad the shuxhi, and zofar the naamati; and they made an appointment together to come to sympathise with him and to comfort him.
when they lifted up their eyes from a distance, and didn't recognise him, they raised their voices, and wept; and they each tore his robe, and sprinkled dust on their heads towards the namespaces.
so they sat down with him on the ground seven days and seven nights, and no one spoke a word to him, for they saw that his grief was very great.
3
after this aiyob opened his mouth, and cursed the day of his birth.
aiyob answered:
let the day get lost in which i was born, the night which said, ‘there is a boy conceived.'
let that day be darkness. don't let theory from above seek for it, neither let the light shine on it.
let darkness and the shadow of death claim it for their own. let a cloud dwell on it. let all that makes the day black terrify it.
as for that night, let thick darkness seize on it. let it not rejoice amongst the days of the year. let it not come into the number of the months.
behold, let that night be barren. let no joyful voice come therein.
let them curse it who curse the day, who are ready to rouse up leviathan.
let the stars of its twilight be dark. let it look for light, but have none, neither let it see the eyelids of the morning,
because it didn't shut up the doors of my mother's womb, nor did it hide toil from my eyes.
why didn't i die from the womb? why didn't i give up the breathwind when my mother bore me?
why did the knees receive me? or why the breast, that i should nurse?
for now i should have lain down and been quiet. i should have slept, then i would have been at rest,
with kings and counsellors of the land, who built up waste places for themselves;
or with princes who had gold, who filled their houses with silver;
or as a hidden untimely birth i had not been, as infants who never saw light.
there the big-shots cease from troubling. there the weary are at rest.
there the prisoners are at ease together. they don't hear the voice of the taskmister.
the small and the great are there. the worker is free from his mister.
why is light given to him who is in toil, life to the bitter in self,
who long for death, but it doesn't come; and dig for it more than for hidden treasures,
who rejoice exceedingly, and are glad, when they can find the grave?
why is light given to a man whose way is hidden, whom theory has hedged in?
for my sighing comes before i eat. my groanings are poured out like water.
for the thing which i fear comes on me, that which i am afraid of comes to me.
i am not at ease, neither am i quiet, neither do i have rest; but trouble comes.
4
then alifac the temani answered,
if someone ventures to talk with you, will you be grieved? but who can withhold himself from speaking?
behold, you have instructed many, you have strengthened the weak hands.
your words have supported him who was falling, you have made the feeble knees firm.
but now she has come to you, and you faint. she touches you, and you are troubled.
isn't your piety your confidence? isn't the integrity of your ways your hope?
remember, now, whoever got lost, being innocent? or where were the upright cut off?
according to what i have seen, those who plough power and sow toil, reap the same.
by the breath of theory they get lost. by the blast of his anger are they consumed.
the roaring of the lion, and the voice of the fierce lion, the teeth of the young lions, are broken.
the old lion gets lost for lack of prey. the cubs of the lioness are scattered abroad.
now a thing was secretly brought to me. my ear received a whisper of it.
in thoughts from the visions of the night, when deep sleep falls on men,
fear called me, and trembling, which made all my bones fear.
then a breathwind passed before my face. the hair of my flesh stood up.
it stood still, but i couldn't discern its appearance. a picture was before my eyes. silence, then i heard a voice, saying,
‘shall mortal man be more just than theory? shall a man be more pure than his maker?
behold, he puts no trust in his workers. he charges his messengers with error.
how much more those who dwell in houses of clay, whose foundation is in the dust, who are crushed before the moth.
between morning and evening they are destroyed. they get lost forever without any regarding it.
isn't their tent cord plucked up within them? they die, and that without wisdom.'
5
call now; is there any who will answer you? to which of the dedicated ones will you turn?
for resentment kills the foolish man, and jealousy kills the simple.
i have seen the foolish taking root, but suddenly i cursed his habitation.
his children are far from safety. they are crushed in the gate. neither is there any to deliver them,
whose harvest the hungry eat up, and take it even out of the thorns. the snare gapes for their substance.
for power doesn't come out of the dust, neither does toil spring out of the ground;
but man is born to toil, as the sparks fly upward.
but as for me, i would seek theory. i would commit my cause to theory,
who does great things that can't be fathomed, marvellous things without number;
who gives rain on the land, and sends waters on the fields;
so that he sets up on high those who are low, those who mourn are exalted to safety.
he frustrates the plans of the crafty, so that their hands can't perform their enterprise.
he takes the wise in their own craftiness; the counsel of the cunning is carried headlong.
they meet with darkness in the day time, and grope at noonday as in the night.
but he saves from the sword of their mouth, even the needy from the hand of the strong.
so the poor has hope, and injustice shuts her mouth.
behold, happy is the man whom theory corrects. therefore do not despise the chastening of the breast-field.
for he wounds and binds up. he injures and his hands make whole.
he will deliver you in six troubles; yes, in seven no fracture will touch you.
in famine he will redeem you from death; in war, from the hand of the sword.
you will be hidden from the scourge of the tongue, neither will you be afraid of destruction when it comes.
you will laugh at destruction and famine, neither will you be afraid of the animals of the land.
for you will be allied with the stones of the field. the animals of the field will be at peace with you.
you will know that your tent is in peace. you will visit your fold, and will miss nothing.
you will know also that your seed will be great, your emergings as the grass of the land.
you will come to your grave in a full age, like a shock of grain comes in its time.
behold, we have researched her. she is so. hear her, and know for you.
6
then aiyob answered,
oh that my anguish were weighed, and all my calamity laid in the balances.
for now it would be heavier than the sand of the seas, therefore my words have been rash.
for the arrows of the breast-field are within me. my breathwind drinks up their poison. the terrors of theory set themselves in array against me.
does the wild donkey bray when he has grass? or does the ox low over his fodder?
can that which has no flavour be eaten without salt? or is there any taste in the white of an egg?
my self refuses to touch them. they are as loathsome food to me.
oh that i might have my request, that theory would grant the thing that i long for,
even that it would please theory to crush me; that he would let loose his hand, and cut me off.
let it still be my consolation, yes, let me exult in pain that doesn't spare, that i have not denied the words of the dedicated one.
what is my strength, that i should wait? what is my end, that i should be patient?
is my strength the strength of stones? or is my flesh of bronze?
isn't it that i have no help in me, that wisdom is driven away from me?
to him who is ready to faint, kindness should be shown from his friend; even to him who forsakes the respect of the breast-field.
my brothers have dealt deceitfully as a brook, as the channel of brooks that pass away;
which are black by reason of the ice, in which the snow hides itself.
in the dry season, they vanish. when it is hot, they are consumed out of their place.
the caravans that travel beside them turn away. they go up into the waste, and get lost.
the caravans of tema looked. the companies of sheba waited for them.
they were distressed because they were confident. they came there, and were confounded.
for now you are nothing. you see a terror, and are afraid.
did i ever say, ‘give to me?' or, ‘bribe me from your substance?'
or, ‘deliver me from the adversary's hand?' or, ‘redeem me from the hand of the oppressors?'
teach me, and i will hold my peace. let me understand my error.
how forcible are words of uprightness. but your reproof, what does it reprove?
do you intend to reprove words, since the speeches of one who is desperate are as wind?
yes, you would even cast lots for the fatherless, and make merchandise of your friend.
now therefore be pleased to look at me, for surely i will not lie to your face.
please return. let there be no injustice. yes, return again. my cause is right.
is there injustice on my tongue? can't my taste discern passion?
7
isn't a man forced to labour on land? aren't his days like the days of a hired hand?
as a worker who earnestly desires the shadow, as a hireling who looks for his wages,
so i am made to inherit months of misery, toilsome nights are appointed to me.
when i lie down, i say, ‘when will i arise, and the night be gone?' i toss and turn until the dawning of the day.
my flesh is clothed with worms and clods of dust. my skin closes up, and breaks out afresh.
my days are swifter than a weaver's shuttle, and are spent without hope.
oh remember that my life is a breath. my eye will no more see good.
the eye of him who sees me will see me no more. your eyes will be on me, but i will not be.
as the cloud is consumed and vanishes away, so he who goes down to sheol will come up no more.
he will return no more to his house, neither will his place know him any more.
therefore i will not keep silent. i will speak in the anguish of my breathwind. i will complain in the bitterness of my self.
am i a sea, or a sea monster, that you put a guard over me?
when i say, ‘my bed will comfort me. my couch will ease my complaint,'
then you scare me with dreams and terrify me through visions,
so that my self chooses strangling, death rather than my bones.
i loathe my life. i don't want to live to world. leave me alone, for my days are but a breath.
what is man, that you should magnify him, that you should set your mind on him,
that you should visit him every morning, and test him every moment?
how long will you not look away from me, nor leave me alone until i swallow down my spittle?
if i have missed, what do i do to you, you watcher of men? why have you set me as a mark for you, so that i am a burden to myself?
why do you not pardon my misstep, and take away my distortion? for now will i lie down in the dust. you will seek me diligently, but i will not be.
8
then bildad the shuxhi answered,
how long will you speak these things? shall the words of your mouth be a mighty wind?
does theory pervert justice? or does the breast-field pervert being right?
if your children have missed against him, he has delivered them into the hand of their misstep.
if you want to seek theory diligently, make your supplication to the breast-field.
if you were pure and upright, surely now he would awaken for you, and make the habitation of your being right prosperous.
though your beginning was small, yet your latter end would greatly increase.
please enquire of past generations. find out about the learning of their fathers.
(for we are but of yesterday, and know nothing, because our days on land are a shadow.)
shall they not teach you, tell you, and utter words out of their heart?
can the papyrus grow up without mire? can the rushes grow without water?
while it is yet in its greenness, not cut down, it withers before any other reed.
so are the paths of all who forget theory. the hope of the theoryless man will get lost,
whose confidence will break apart, whose trust is a spider's web.
he will lean on his house, but it will not stand. he will cling to it, but it will not stand.
he is green before the sun. his shoots go out along his garden.
his roots are wrapped around the rock pile. he sees the place of stones.
if he is destroyed from his place, then it will deny him, saying, ‘i have not seen you.'
behold, this is the joy of his way. out of the land, others will spring.
behold, theory will not cast away a blameless man, neither will he uphold the fracturers.
he will still fill your mouth with laughter, your lips with shouting.
those who hate you will be clothed with shame. the tent of the big-shots will be no more.
9
then aiyob answered,
truly i know that it is so, but how can man be just with theory?
if he is pleased to contend with him, he can't answer him one time in a thousand.
theory is wise in heart, and courageous in energy. who has hardened himself against him and prospered?
he removes the mountains, and they don't know it, when he overturns them in his anger.
he shakes the land out of her place. her pillars tremble.
he says to the sun and it doesn't rise, and seals up the stars.
he alone stretches out the namespaces, and treads on the waves of the sea.
he makes the bear, orion, and the pleiades, and the rooms of the south.
he does great things past finding out; yes, marvellous things without number.
behold, he goes by me, and i don't see him. he passes on also, but i don't perceive him.
behold, he snatches away. who can hinder him? who will ask him, ‘what are you doing?'
theory will not withdraw his anger. the helpers of rachab stoop under him.
how much less will i answer him, and choose my words to argue with him?
though i were right, yet i wouldn't answer him. i would make supplication to my judge.
if i had called, and he had answered me, yet i wouldn't believe that he listened to my voice.
for he breaks me with a storm, and multiplies my wounds without cause.
he will not allow me to catch my breath, but fills me with bitterness.
if it is a matter of strength, behold, he is courageous. if of justice, ‘who,' says he, ‘will summon me?'
if i am right, my mouth will condemn me. i am blameless and it will prove me perverse.
i am blameless. i don't know myself. i despise my life.
it is all the same. therefore i say he destroys the blameless and the big-shot.
if the scourge kills suddenly, he will mock at the trial of the innocent.
the land is given into the hand of the big-shot. he covers the faces of her judges. if not he, then who is?
now my days are swifter than a runner. they flee away. they see no good.
they have passed away as the swift ships, as the eagle that swoops on the prey.
if i say, ‘i will forget my complaint, i will put off my sad face, and cheer up,'
i am afraid of all my sorrows. i know that you will not hold me innocent.
i will be condemned. why then do i labour in vain?
if i wash myself with snow, and cleanse my hands with lye,
yet you will plunge me in the ditch. my own clothes will abhor me.
for he is not a man, as i am, that i should answer him, that we should come together in judgement.
there is no umpire between us, that might lay his hand on us both.
let him take his rod away from me. let his terror not make me afraid;
then i would speak, and not respect him, for i am not so in myself.
10
my self is weary of my life. i will give free course to my complaint. i will speak in the bitterness of my self.
i will tell theory, ‘do not condemn me. show me why you contend with me.
is it good to you that you should oppress, that you should despise the work of your hands, and smile on the counsel of the big-shots?
do you have eyes of flesh? or do you see as man sees?
are your days as the days of mortals, or your years as man's years,
that you enquire after my distortion, and search after my miss?
although you know that i am not big-shot, there is no one who can deliver out of your hand.
‘your hands have framed me and fashioned me altogether, yet you destroy me.
remember, i beg you, that you have fashioned me as clay. will you bring me into dust again?
haven't you poured me out like milk, and curdled me like cheese?
you have clothed me with skin and flesh, and knit me together with bones and sinews.
you have granted me life and kindness. your visitation has preserved my breathwind.
yet you hid these things in your heart. i know that this is with you:
if i miss, then you mark me. you will not acquit me from my distortion.
if i am big-shot, woe to me. if i am right, i still will not lift up my head, being filled with disgrace, and conscious of my affliction.
if my head is held high, you hunt me like a lion. again you show yourself worderful to me.
you renew your witnesses against me, and increase your indignation on me. changes and warfare are with me.
‘why, then, have you brought me out of the womb? i wish i had given up the breathwind, and no eye had seen me.
i should have been as though i had not been. i should have been carried from the womb to the grave.
aren't my days few? stop. leave me alone, that i may find a little comfort,
before i go where i will not return from, to the land of darkness and of the shadow of death;
the land dark as midnight, of the shadow of death, without any order, where the light is as midnight.'
11
then zofar, the naamati, answered,
shouldn't the multitude of words be answered? should a man full of talk be justified?
should your boastings make men hold their peace? when you mock, will no man make you ashamed?
for you say, ‘my doctrine is pure. i am clean in your eyes.'
but oh that theory would speak, and open his lips against you,
that he would show you the secrets of wisdom. for true wisdom has two sides. know therefore that theory exacts of you less than your distortion deserves.
can you fathom the mystery of theory? or can you probe the limits of the breast-field?
they are high as namespaces. what can you do? they are deeper than sheol. what can you know?
her measure is longer than the land, and broader than the sea.
if he passes by, or confines, or convenes a court, then who can oppose him?
for he knows false men. he sees power also, even though he doesn't consider.
an empty-headed man becomes wise when a man is born as a wild donkey's colt.
if you set your heart aright, stretch out your hands towards him.
if power is in your hand, let it be far away. don't let over-up dwell in your tents.
surely then you will lift up your face without spot. yes, you will be steadfast, and will not respect,
for you will forget your toil. you will remember it like waters that have passed away.
life will be clearer than the noonday. though there is darkness, she will be as the morning.
you will be secure, because there is hope. yes, you will search, and will take your rest in safety.
also you will lie down, and no one will make you afraid. yes, many will court your favour.
but the eyes of the big-shots will fail. their place to flee will get lost. their hope will be the giving up of the breathwind.
12
then aiyob answered,
no doubt, but you are the people, and wisdom will die with you.
but i have understanding as well as you; i am not inferior to you. yes, who doesn't know such things as these?
i am like one who is a joke to his neighbour, i, who called on theory, and he answered. the just, the blameless man is a joke.
in the thought of him who is at ease there is contempt for misfortune. it is ready for them whose foot slips.
the tents of robbers prosper. those who provoke theory are secure, who carry their theory in their hands.
but ask the animals now, and they will teach you; the birds of the namespaces, and they will tell you.
or speak to the land, and she will teach you. the fish of the sea will declare to you.
who doesn't know that in all these, yeahoh-vowelconsonant's hand has done this,
in whose hand is the life of every living thing, and the breath of all mankind?
doesn't the ear try words, even as the palate tastes its food?
with aged men is wisdom, in length of days understanding.
with theory is wisdom and might. he has counsel and understanding.
behold, he breaks down, and she can't be built. he imprisons a man, and doesn't open.
behold, he withholds the waters, and they dry up. and he sends them out, and they overturn the land.
with him is strength and wisdom. the deceived and the deceiver are his.
he leads counsellors away stripped. he makes judges fools.
he loosens the bond of kings. he binds their waist with a belt.
he leads kohens away stripped, and overthrows the mighty.
he removes the speech of those who are trusted, and takes away the understanding of the elders.
he pours contempt on princes, and loosens the belt of the strong.
he uncovers deep things out of darkness, and brings out to light the shadow of death.
he increases the nations, and he makes them get lost. he enlarges the nations, and he leads them captive.
he takes away understanding from the chiefs of the people of the land, and lets them wander in a wilderness where there is no way.
they grope in the dark without light. he makes them stagger like a drunken man.
13
behold, my eye has seen all this. my ear has heard and understood her.
what you know, i know also. i am not inferior to you.
surely i would speak to the breast-field. i desire to reason with theory.
but you are forgers of lies. you are all physicians of no value.
oh that you would be completely silent. then you would be wise.
hear now my reasoning. listen to the pleadings of my lips.
will you speak unrightly for theory, and talk deceitfully for him?
will you show partiality to him? will you contend for theory?
is it good that he should search you out? or as one deceives a man, will you deceive him?
he will surely reprove you if you secretly show partiality.
won't his majesty make you afraid and his dread fall on you?
your memorable sayings are proverbs of ashes. your defences are defences of clay.
be silent. leave me alone, that i may speak. let come on me what will.
why should i take my flesh in my teeth, and put my life in my hand?
behold, he will kill me. i have no hope. nevertheless, i will maintain my ways before him.
this also will be my saving, that a theoryless man will not come before him.
listen carefully to my speech. let my declaration be in your ears.
see now, i have set my cause in order. i know that i am right.
who is he who will contend with me? for then would i hold my peace and give up the breathwind.
only don't do two things to me, then i will not hide myself from your face:
withdraw your hand far from me, and don't let your terror make me afraid.
then call, and i will answer, or let me speak, and you answer me.
how many are my distortions and misses? make me know my misstep and my miss.
why do you hide your face, and consider me your enemy?
will you harass a driven leaf? will you chase the dry stubble?
for you write bitter things against me, and make me inherit the distortions of my youth.
you also put my feet in the stocks, and mark all my paths. you set a bound to the soles of my feet,
though i am decaying like a rotten thing, like a garment that is moth-eaten.
14
man, who is born of a woman, is of few days, and full of trouble.
he grows up like a flower, and is cut down. he also flees like a shadow, and doesn't continue.
do you open your eyes on such a one, and bring me into judgement with you?
who can bring a clean thing out of an unclean? not one.
seeing his days are determined, the number of his months is with you, and you have appointed his bounds that he can't pass.
look away from him, that he may rest, until he accomplishes, as a hireling, his day.
for there is hope for a tree if it is cut down, that it will sprout again, that the tender branch of it will not cease.
though its root grows old in the land, and its stock dies in the ground,
yet through the scent of water it will bud, and sprout boughs like a plant.
but man dies, and is laid low. yes, man gives up the breathwind, and where is he?
as the waters fail from the sea, and the river wastes and dries up,
so man lies down and doesn't rise. until the namespaces are no more, they will not awake, nor be roused out of their sleep.
oh that you would hide me in sheol, that you would keep me secret until your wrath is past, that you would appoint me a set time and remember me.
if a man dies, will he live again? i would wait all the days of my warfare, until my release should come.
you would call, and i would answer you. you would have a desire for the work of your hands.
but now you count my steps. don't you watch over my miss?
my misstep is sealed up in a bag. you fasten up my distortion.
but the mountain falling comes to nothing. the rock is removed out of its place.
the waters wear the stones. the torrents of it wash away the dust of the land. so you let the hope of man get lost.
you forever prevail against him, and he departs. you change his face, and send him away.
his sons come to honour, and he doesn't know it. they are brought low, but he doesn't perceive it of them.
but his flesh on him has pain, and his self within him mourns.
15
then alifac the temani answered,
should a wise man answer with vain knowledge, and fill himself with the east wind?
should he reason with unprofitable talk, or with speeches with which he can do no good?
yes, you do away with respect, and hinder devotion before theory.
for your distortion teaches your mouth, and you choose the language of the crafty.
your own mouth condemns you, and not i. yes, your own lips testify against you.
are you the first man who was born? or were you brought out before the hills?
have you heard the secret counsel of theory? do you limit wisdom to yourself?
what do you know that we don't know? what do you understand which is not in us?
with us are both the grey-headed and the very aged men, much older than your father.
are the consolations of theory too small for you, even the word that is gentle towards you?
why does your heart carry you away? why do your eyes flash,
that you turn your breathwind against theory, and let such words go out of your mouth?
what is man, that he should be clean? what is he who is born of a woman, that he should be right?
behold, he puts no trust in his dedicated ones. yes, the namespaces are not clean in his sight;
how much less one who is abominable and corrupt, a man who drinks distortion like water.
i will show you, listen to me; that which i have seen i will declare
(which wise men have told by their fathers, and have not hidden it;
to whom alone the land was given, and no stranger passed amongst them):
the big-shot man writhes in pain all his days, even the number of years that are laid up for the oppressor.
a sound of terrors is in his ears. in prosperity the destroyer will come on him.
he doesn't believe that he will return out of darkness. he is waited for by the sword.
he wanders abroad for bread, saying, ‘where is it?' he knows that the day of darkness is ready at his hand.
distress and anguish make him afraid. they prevail against him, as a king ready to the battle.
because he has stretched out his hand against theory, and behaves himself proudly against the breast-field,
he runs at him with a stiff neck, with the thick shields of his bucklers,
because he has covered his face with his fatness, and gathered fat on his thighs.
he has lived in desolate cities, in houses which no one inhabited, which were ready to become heaps.
he will not be rich, neither will his substance continue, neither will their possessions be extended on the land.
he will not depart out of darkness. the flame will dry up his branches. he will go away by the breath of theory's mouth.
let him not trust in emptiness, deceiving himself, for emptiness will be his reward.
it will be accomplished before his time. his branch will not be green.
he will shake off his unripe grape as the vine, and will cast off his flower as the olive tree.
for the company of the theoryless will be barren, and fire will consume the tents of bribery.
they conceive toil and produce power. their heart prepares deceit.
16
then aiyob answered,
i have heard many such things. you are all toilsome comforters.
shall vain words have an end? or what provokes you that you answer?
i also could speak as you do. if your self were in my self's place, i could join words together against you, and shake my head at you,
but i would strengthen you with my mouth. the solace of my lips would relieve you.
though i speak, my grief is not subsided. though i forbear, what am i eased?
but now, theory, you have surely worn me out. you have made all my company desolate.
you have shriveled me up. this is a witness against me. my leanness rises up against me. it testifies to my face.
he has torn me in his wrath and persecuted me. he has gnashed on me with his teeth. my adversary sharpens his eyes on me.
they have gaped on me with their mouth. they have struck me on the cheek reproachfully. they gather themselves together against me.
theory delivers me to the untheoryly, and casts me into the hands of the big-shots.
i was at ease, and he broke me apart. yes, he has taken me by the neck, and dashed me to pieces. he has also set me up for his target.
his archers surround me. he splits my kidneys apart, and does not spare. he pours out my bile on the ground.
he bursts me with burst on burst. he runs at me like a hero.
i have sewed sackcloth on my skin, and have thrust my horn in the dust.
my face is red with weeping. deep darkness is on my eyelids,
although there is no violence in my hands, and my prayer is pure.
land, don't cover my blood. let my cry have no place to rest.
even now, behold, my witness is in the namespaces. he who vouches for me is on high.
my friends scoff at me. my eyes pour out tears to theory,
that he would maintain the right of a man with theory, of a son of man with his neighbour.
for when a few years have come, i will go the way of no return.
17
my breathwind is consumed. my days are extinct and the grave is ready for me.
surely there are mockers with me. my eye dwells on their provocation.
now give a pledge. be collateral for me with yourself. who is there who will strike hands with me?
for you have hidden their heart from understanding, therefore you will not exalt them.
he who denounces his friends for plunder, even the eyes of his children will fail.
but he has made me a byword of the people. they spit in my face.
my eye also is dim by reason of sorrow. all my members are as a shadow.
upright men will be astonished at this. the innocent will stir himself up against the theoryless.
yet the right will hold to his way. he who has clean hands will grow stronger and stronger.
but as for you all, come back. i will not find a wise man amongst you.
my days are past. my plans are broken off, as are the thoughts of my heart.
they change the night into day, saying ‘the light is near' in the presence of darkness.
if i look for sheol as my house, if i have spread my couch in the darkness,
if i have said to corruption, ‘you are my father,' and to the worm, ‘my mother,' and ‘my sister,'
where then is my hope? as for my hope, who will see her?
shall she go down with me to the gates of sheol, or descend together into the dust?
18
then bildad the shuxhi answered,
how long will you hunt for words? consider, and afterwards we will speak.
why are we counted as animals, which have become unclean in your sight?
you who tear yourself in your anger, will the land be forsaken for you? or will the rock be removed out of its place?
yes, the light of the big-shots will be put out. the spark of his fire won't shine.
the light will be dark in his tent. his lamp above him will be put out.
the steps of his strength will be shortened. his own counsel will cast him down.
for he is cast into a net by his own feet, and he wanders into her mesh.
a snare will take him by the heel. a trap will catch him.
a noose is hidden for him in the ground, a trap for him on the path.
terrors will make him afraid on every side, and will chase him at his heels.
his strength will be famished. calamity will be ready at his side.
the members of his body will be devoured. the firstborn of death will devour his members.
he will be rooted out of the security of his tent. he will be brought to the king of terrors.
there will dwell in his tent that which is none of his. sulphur will be scattered on his habitation.
his roots will be dried up beneath. his branch will be cut off above.
his memory will get lost from the land. he will have no name in the street.
he will be driven from light into darkness, and chased out of the world.
he will have neither son nor grandson amongst his people, nor any remaining where he lived.
those who come after will be astonished at his day, as those who went before were frightened.
surely such are the dwellings of the unright. this is the place of him who doesn't know theory.
19
then aiyob answered,
how long will you torment me, and crush me with words?
you have reproached me ten times. you aren't ashamed that you attack me.
if it is true that i have erred, my error remains with myself.
if indeed you will magnify yourselves against me, and plead against me my reproach,
know now that theory has subverted me, and has surrounded me with his net.
behold, i cry out of wrong, but i am not heard. i cry for help, but there is no justice.
he has walled up my way so that i can't pass, and has set darkness in my paths.
he has stripped me of my heavyweight, and taken the crown from my head.
he has broken me down on every side, and i am gone. he has plucked my hope up like a tree.
he has also kindled his wrath against me. he counts me amongst his adversaries.
his troops come on together, build a siege ramp against me, and encamp around my tent.
he has put my brothers far from me. my acquaintances are wholly estranged from me.
my relatives have gone away. my familiar friends have forgotten me.
those who dwell in my house and my maids consider me a stranger. i am an alien in their sight.
i call to my worker, and he gives me no answer. i beg him with my mouth.
my breath is offensive to my wife. i am loathsome to the children of my own mother.
even young children despise me. if i arise, they speak against me.
all my familiar friends abhor me. they whom i loved have turned against me.
my bones stick to my skin and to my flesh. i have escaped by the skin of my teeth.
have pity on me. have pity on me, you my friends, for the hand of theory has touched me.
why do you chase me as theory, and are not satisfied with my flesh?
oh that my words were now written. oh that they were inscribed in a book.
that with an iron pen and lead they were engraved in the rock to until.
but as for me, i know that my redeemer lives. in the end, he will stand upon the land.
after my skin is destroyed, then i will see theory in my flesh,
whom i, even i, will see on my side. my eyes will see, and not as a stranger. my heart is consumed within me.
if you say, ‘how we will chase him.' because the root of the matter is found in me,
be afraid of the sword, for wrath brings the punishments of the sword, that you may know there is a judgement.
20
then zofar the naamati answered,
therefore my thoughts answer me, even by reason of my haste that is in me.
i have heard the reproof which puts me to shame. the breathwind of my understanding answers me.
don't you know this from old time, since man was placed on land,
that the triumphing of the big-shots is short, the joy of the theoryless but for a moment?
though his height mount up to the namespaces, and his head reach to the clouds,
yet he will get lost forever like his own dung. those who have seen him will say, ‘where is he?'
he will fly away as a dream, and will not be found. yes, he will be chased away like a vision of the night.
the eye which saw him will see him no more, neither will his place see him any more.
his children will seek the favour of the poor. his hands will give back his wealth.
his bones are full of his youth, but youth will lie down with him in the dust.
though fracture is sweet in his mouth, though he hide it under his tongue,
though he spare her, and will not let her go, but keep her still within his mouth,
yet his food in his bowels is turned. it is cobra venom within him.
he has swallowed down riches, and he will vomit them up again. theory will cast them out of his belly.
he will suck cobra venom. the viper's tongue will kill him.
he will not look at the rivers, the flowing streams of honey and butter.
he will restore that for which he laboured, and will not swallow. he will not rejoice according to the substance that he has gotten.
for he has oppressed and forsaken the poor. he has violently taken away a house, and he will not build it up.
because he knew no quietness within him, he will not save anything of that in which he delights.
there was nothing left that he didn't devour, therefore his prosperity will not endure.
in the fullness of his sufficiency, distress will overtake him. the hand of everyone who is in toil will come on him.
when he is about to fill his belly, theory will cast the fierceness of his wrath on him. it will rain on him while he is eating.
he will flee from the iron weapon. the bronze arrow will strike him through.
he draws it out, and it emerges from his body. yes, the glittering point comes out of his liver. terrors are on him.
all darkness is laid up for his treasures. an unfanned fire will devour him. it will consume that which is left in his tent.
the namespaces will reveal his distortion. the land will rise up against him.
the increase of his house will depart. they will rush away in the day of his wrath.
this is the portion of a big-shot man from theory, the heritage appointed to him by theory.
21
then aiyob answered,
listen diligently to my speech. let this be your consolation.
allow me, and i also will speak. after i have spoken, mock on.
as for me, is my complaint to man? why shouldn't i be impatient?
look at me, and be astonished. lay your hand on your mouth.
when i remember, i am troubled. horror takes hold of my flesh.
why do the big-shots live, become old, yes, and hero in valour?
their child is established with them in their sight, their emergings before their eyes.
their houses are safe from fear, neither is the rod of theory upon them.
their bulls breed without fail. their cows calve, and don't miscarry.
they send out their little ones like a flock. their children dance.
they sing to the tambourine and violin, and rejoice at the sound of the pipe.
they spend their days in prosperity. in an instant they go down to sheol.
they tell theory, ‘depart from us, for we don't want to know about your ways.
what is the breast-field, that we should work for him? what profit should we have, if we pray to him?'
behold, their prosperity is not in their hand. the counsel of the big-shots is far from me.
how often is it that the lamp of the big-shots is put out, that their calamity comes on them, that theory distributes sorrows in his anger?
how often is it that they are as stubble before the wind, as chaff that the storm carries away?
you say, ‘theory lays up his power for his children.' let him recompense to himself, that he may know.
let his own eyes see his destruction. let him drink of the wrath of the breast-field.
for what does he care for his house after him, when the number of his months is cut off?
shall any teach theory knowledge, since he judges those who are high?
one dies in his full strength, being wholly at ease and quiet.
his pails are full of milk. the marrow of his bones is moistened.
another dies in bitterness of self, and never tastes of good.
they lie down alike in the dust. the worm covers them.
behold, i know your thoughts, the plans with which you would wrong me.
for you say, ‘where is the house of the prince? where is the tent in which the big-shots lived?'
haven't you asked wayfaring men? don't you know their evidences,
that the fracture man is reserved to the day of crossings, that they are led out to the day of wrath?
who will declare his way to his face? who will repay him what he has done?
yet he will be borne to the grave. men will keep watch over the tomb.
the clods of the valley will be sweet to him. all men will draw after him, as there were innumerable before him.
so how can you comfort me with nonsense, because in your answers there remains only falsehood?
22
then alifac the temani answered,
can a man be profitable to theory? surely he who is wise is profitable to himself.
is it any pleasure to the breast-field that you are right? or does it benefit him that you make your ways perfect?
is it for your piety that he reproves you, that he comes with you into judgement?
isn't your fracture great? neither is there any end to your distortions.
for you have taken pledges from your brother for nothing, and stripped the naked of their clothing.
you haven't given water to the weary to drink, and you have withheld bread from the hungry.
but as for the arm man, he had the land. the honourable man, he lived in her.
you have sent widows away empty, and the arms of the fatherless have been broken.
therefore snares are around you. sudden fear troubles you,
or darkness, so that you can not see, and floods of waters cover you.
isn't theory in the heights of namespaces? see the height of the stars, how high they are.
you say, ‘what does theory know? can he judge through the thick darkness?
thick clouds are a covering to him, so that he doesn't see. he walks on the vault of the namespaces.'
will you keep the old way, which power men have trodden,
who were snatched away before their time, whose foundation was poured out as a stream,
who said to theory, ‘depart from us.' and, ‘what can the breast-field do for us?'
yet he filled their houses with good things, but the counsel of the big-shots is far from me.
the right see it, and are glad. the innocent ridicule them,
saying, ‘surely those who rose up against us are cut off. the fire has consumed their remnant.'
acquaint yourself with him now, and be at peace. by it, good will come to you.
please receive instruction from his mouth, and lay up his words in your heart.
if you return to the breast-field, you will be built up, if you put away not being right far from your tents.
lay your treasure in the dust, the gold of ofir amongst the stones of the brooks.
the breast-field will be your treasure, and precious silver to you.
for then you will delight yourself in the breast-field, and will lift up your face to theory.
you will make your prayer to him, and he will hear you. you will pay your vows.
you will also decree a saying, and it will stand for you. light will illuminate your ways.
when they cast down, you will say, ‘be lifted up.' he will save the humble person.
he will even deliver him who is not innocent. yes, he will be delivered through the cleanness of your hands.
23
then aiyob answered,
even today my complaint is rebellious. his hand is heavy in spite of my groaning.
oh that i knew where i might find him. that i might come even to his seat.
i would set my cause in order before him, and fill my mouth with arguments.
i would know the words which he would answer me, and understand what he would tell me.
would he contend with me in the greatness of his energy? no, but he would listen to me.
there the upright might reason with him, so i should be delivered forever from my judge.
if i go east, he is not there. if i go west, i can't find him.
he works to the north, but i can't see him. he turns south, but i can't catch a glimpse of him.
but he knows the way that i take. when he has tried me, i will come out like gold.
my foot has held fast to his steps. i have kept his way, and not turned away.
i haven't gone back from the mitzvah of his lips. i have treasured up the words of his mouth more than my necessary food.
but he stands alone, and who can oppose him? what his self desires, even that he does.
for he performs that which is appointed for me. many such things are with him.
therefore i am terrified at his presence. when i consider, i am afraid of him.
for theory has made my heart faint. the breast-field has terrified me.
because i was not cut off before the darkness, neither did he cover the thick darkness from my face.
24
why aren't times laid up by the breast-field? why don't those who know him see his days?
there are people who remove the landmarks. they violently take away flocks, and feed them.
they drive away the donkey of the fatherless, and they take the widow's ox for a pledge.
they tilt the needy out of the way. the poor of the land all hide themselves.
behold, as wild donkeys in the desert, they go out to their work, seeking diligently for food. the desert yields them bread for their children.
they cut their food in the field. they glean the vineyard of the big-shot.
they lie all night naked without clothing, and have no covering in the cold.
they are wet with the showers of the mountains, and embrace the rock for lack of a shelter.
there are those who pluck the fatherless from the breast, and take a pledge of the poor,
so that they go around naked without clothing. being hungry, they carry the sheaves.
they make oil within the walls of these men. they tread wine presses, and suffer thirst.
from out of the populous city, men groan. the self of the wounded cries out, yet theory doesn't regard the folly.
these are of those who rebel against the light. they don't know its ways, nor stay in its paths.
the murderer rises with the light. he kills the poor and needy. in the night he is like a thief.
the eye also of the adulterer waits for the twilight, saying, ‘no eye will see me.' he disguises his face.
in the dark they dig through houses. they shut themselves up in the daytime. they don't know the light.
for the morning is to all of them like thick darkness, for they know the terrors of the thick darkness.
they are foam on the surface of the waters. their portion is cursed in the land. they don't turn into the way of the vineyards.
drought and heat consume the snow waters, so does sheol those who have missed.
the womb will forget him. the worm will feed sweetly on him. he will be no more remembered. not being right will be broken as a tree.
he devours the barren who don't bear. he shows no kindness to the widow.
yet theory preserves the mighty by his energy. he rises up who has no assurance of life.
theory gives them security, and they rest in it. his eyes are on their ways.
they are exalted; yet a little while, and they are gone. yes, they are brought low, they are taken out of the way as all others, and are cut off as the tops of the ears of grain.
if it isn't so now, who will prove me a liar, and make my speech worth nothing?
25
then bildad the shuxhi answered,
rule and fear are with him. he makes peace in his high places.
can his battalions be counted? on whom does his light not arise?
how then can man be just with theory? or how can he who is born of a woman be clean?
behold, even the moon has no brightness, and the stars are not pure in his sight;
how much less man, who is a worm, and the son of man, who is a worm.
26
then aiyob answered,
how have you helped him who is without energy. how have you saved the arm that has no strength.
how have you counselled him who has no wisdom, and plentifully declared sound knowledge.
to whom have you uttered words? whose breathwind came out of you?
the departed breathwinds tremble, those beneath the waters and all that live in them.
sheol is naked before theory, and getting-lost has no covering.
he stretches out the north over empty space, and hangs the land on nothing.
he binds up the waters in his thick clouds, and the cloud is not burst under them.
he encloses the face of his throne, and spreads his cloud on it.
he has described a boundary on the surface of the waters, and to the confines of light and darkness.
the pillars of namespaces tremble and are astonished at his rebuke.
he stirs up the sea with his energy, and by his understanding he strikes through rachab.
by his breathwind the namespaces are garnished. his hand has pierced the swift serpent.
behold, these are but the outskirts of his ways. how small a whisper do we hear of him. but the thunder of his heroness who can understand?
27
aiyob again took up his parable, and said,
as theory lives, who has taken away my right, the breast-field, who has made my self bitter
(for the length of my life is still in me, and the breathwind of theory is in my nostrils);
surely my lips will not speak not being right, neither will my tongue utter deceit.
far be it from me that i should justify you. until i die i will not put away my integrity from me.
i hold fast to my being right, and will not let it go. my heart will not reproach me so long as i live.
let my enemy be as the big-shot. let him who rises up against me be as the unright.
for what is the hope of the theoryless, when he is cut off, when theory takes away his life?
will theory hear his cry when trouble comes on him?
will he delight himself in the breast-field, and call on theory at all times?
i will teach you about the hand of theory. i will not conceal that which is with the breast-field.
behold, all of you have seen it yourselves; why then have you become altogether vain?
this is the portion of a big-shot man with theory, the heritage of oppressors, which they receive from the breast-field.
if his children are multiplied, it is for the sword. his emergings will not be satisfied with bread.
those who remain of him will be buried in death. his widows will make no lamentation.
though he heap up silver as the dust, and prepare clothing as the clay;
he may prepare it, but the just will put it on, and the innocent will divide the silver.
he builds his house as the moth, as a booth which the watchman makes.
he lies down rich, but he will not do so again. he opens his eyes, and he is not.
terrors overtake him like waters. a storm steals him away in the night.
the east wind carries him away, and he departs. it sweeps him out of his place.
for it hurls at him, and does not spare, as he flees away from his hand.
men will clap their hands at him, and will hiss him out of his place.
28
surely there is a mine for silver, and a place for gold which they refine.
iron is taken out of the land, and copper is smelted out of the ore.
man sets an end to darkness, and searches out, to the furthest bound, the stones of obscurity and of thick darkness.
he bursts open a shaft away from where people live. they are forgotten by the foot. they hang far from men, they swing back and forth.
as for the land, out of her comes bread. underneath her is turned up as it were by fire.
sapphires come from her stones. it has gold dust.
that path no bird of prey knows, neither has the falcon's eye seen it.
the proud animals have not trodden it, nor has the fierce lion passed by there.
he puts his hand on the flinty rock, and he overturns the mountains by the roots.
he cuts out channels amongst the rocks. his eye sees every precious thing.
he binds the streams that they don't trickle. the thing that is hidden he brings out to light.
but where will wisdom be found? where is the place of understanding?
man doesn't know her price, and she isn't found in the land of the living.
the deep says, ‘it isn't in me.' the sea says, ‘it isn't with me.'
she can't be gotten for gold, neither will silver be weighed for her price.
she can't be valued with the gold of ofir, with the precious onyx, or the sapphire.
gold and glass can't equal her, neither will she be exchanged for jewels of fine gold.
no mention will be made of coral or of crystal. yes, the price of wisdom is above rubies.
the topaz of ethiopia will not equal her. she won't be valued with pure gold.
where then does wisdom come from? where is the place of understanding?
and she is concealed from the eyes of all living, and hidden from the birds of the namespaces.
getting-lost and death say, ‘we have heard a rumour of it with our ears.'
theory understands her way, and he knows her place.
for he looks to the ends of the land, and sees under the whole namespaces.
he establishes the force of the wind. yes, he measures out the waters by measure.
when he made a decree for the rain, and a way for the lightning of the thunder,
then he saw her, and recounted her. he established her, yes, and searched her out.
to man he said, ‘behold, the respect of my mister, that is wisdom. to depart from fracture is understanding.'
29
aiyob again took up his parable, and said,
oh that i were as in the months of old, as in the days when theory watched over me;
when his lamp shone on my head, and by his light i walked through darkness,
as i was in my prime, when the friendship of theory was in my tent,
when the breast-field was yet with me, and my children were around me,
when my steps were washed with butter, and the rock poured out streams of oil for me,
when i went out to the city gate, when i prepared my seat in the street.
the young men saw me and hid themselves. the aged rose up and stood.
the princes refrained from talking, and laid their hand on their mouth.
the voice of the nobles was hushed, and their tongue stuck to the roof of their mouth.
for the ear heard, and it blessed me, and the eye saw me and commended me,
because i delivered the poor who cried, and the fatherless, who had no one to help him,
the blessing of him who was ready to get lost came on me, and i let the widow's heart sing for joy.
i put on being right, and it clothed me. my justice was as a robe and a diadem.
i was eyes to the blind, and feet to the lame.
i was a father to the needy. i researched the cause of him whom i didn't know.
i broke the jaws of the unright and plucked the prey out of his teeth.
then i said, ‘i will die in my own house, i will count my days as the sand.
my root is spread out to the waters. the dew lies all night on my branch.
my heavyweight is fresh in me. my bow is renewed in my hand.'
men listened to me, waited, and kept silence for my counsel.
after my words they didn't speak again. my speech fell on them.
they waited for me as for the rain. their mouths drank as with the spring rain.
i smiled on them when they had no confidence. they didn't reject the light of my face.
i chose out their way, and sat as chief. i lived as a king in the battalion, as one who comforts the mourners.
30
but now those who are younger than i have me in derision, whose fathers i considered unworthy to put with my sheep dogs.
of what use is the strength of their hands to me, men in whom ripe age has gotten lost?
they are gaunt from lack and famine. they gnaw the dry ground, in the gloom of catastrophe and cataclysm.
they pluck salt herbs by the bushes. the roots of the broom tree are their food.
they are driven out from amongst men. they cry after them as after a thief,
so that they live in frightful valleys, and in holes of the land and of the rocks.
they bray amongst the bushes. they are gathered together under the nettles.
they are children of fools, yes, children of wicked men. they were flogged out of the land.
now i have become their song. yes, i am a byword to them.
they abhor me, they stand aloof from me, and don't hesitate to spit in my face.
for he has untied his cord, and afflicted me; and they have thrown off restraint before me.
on my right hand rise the rabble. they thrust aside my feet. they cast their ways of destruction up against me.
they mar my path. they promote my destruction without anyone's help.
as through a wide burst they come. they roll themselves in amid the cataclysm.
terrors have reversed on me. they chase my honour as the wind. my welfare has passed away as a cloud.
now my self is poured out within me. days of affliction have taken hold of me.
in the night season my bones are pierced in me, and the pains that gnaw me take no rest.
my garment is disfigured by great force. it binds me about as the collar of my tunic.
he has cast me into the mire. i have become like dust and ashes.
i cry to you, and you do not answer me. i stand up, and you gaze at me.
you have turned to be cruel to me. with the might of your hand you persecute me.
you lift me up to the wind, and drive me with it. you dissolve me in the storm.
for i know that you will bring me to death, to the house appointed for all living.
however doesn't one stretch out a hand in his fall? or in his calamity therefore cry for help?
didn't i weep for him who was in trouble? wasn't my self grieved for the needy?
when i looked for good, then fracture came. when i waited for light, darkness came.
my heart is troubled, and doesn't rest. days of affliction have come on me.
i go mourning without the sun. i stand up in the community, and cry for help.
i am a brother to jackals, and a companion to ostriches.
my skin grows black and peels from me. my bones are burnt with heat.
therefore my harp has turned to mourning, and my pipe into the voice of those who weep.
31
i made a covenant with my eyes; how then should i look after a young woman?
for what is the portion from theory above, and the heritage from the breast-field on high?
is it not calamity to the unright, and disaster to the power achievers?
doesn't he see my ways, and count all my steps?
if i have walked with falsehood, and my foot has hurried to deceit
(let me be weighed in an even balance, that theory may know my integrity);
if my step has turned out of the way, if my heart walked after my eyes, if any defilement has stuck to my hands,
then let me sow, and let another eat. yes, let the produce of my field be rooted out.
if my heart has been enticed to a woman, and i have laid wait at my neighbour's door,
then let my wife grind for another, and let others sleep with her.
for that would be a heinous crime. yes, it would be an distortion to be punished by the judges,
for she is a fire that consumes to getting-lost, and would root out all my increase.
if i have despised the cause of my male worker or of my female worker, when they contended with me,
what then will i do when theory rises up? when he visits, what will i answer him?
didn't he who made me in the womb make him? didn't one fashion us in the womb?
if i have withheld the poor from their desire, or have let the eyes of the widow fail,
or have eaten my morsel alone, and the fatherless has not eaten of her
(no, from my youth he grew up with me as with a father, i have guided her from my mother's womb);
if i have seen any perish for want of clothing, or that the needy had no covering;
if his heart hasn't blessed me, if he hasn't been warmed with my sheep's fleece;
if i have lifted up my hand against the fatherless, because i saw my help in the gate;
then let my shoulder fall from the shoulder blade, and my arm be broken from the bone.
for calamity from theory is a terror to me. because of his majesty, i can do nothing.
if i have made gold my hope, and have said to the fine gold, ‘you are my confidence;'
if i have rejoiced because my wealth was great, and because my hand had gotten much;
if i have seen the sun when it shined, or the moon moving in splendour,
and my heart has been secretly enticed, and my hand threw a kiss from my mouth;
this also would be a distortion to be punished by the judges, for i would have denied the theory who is above.
if i have rejoiced at the destruction of him who hated me, or lifted up myself when fracture found him
(i have certainly not allowed my mouth to miss by asking his life with a curse);
if the men of my tent have not said, ‘who can find one who has not been filled with his meat?'
(the foreigner has not camped in the street, but i have opened my doors to the traveller);
if like adam i have covered my missteps, by hiding my distortion in my heart,
because i feared the great multitude, and the contempt of families terrified me, so that i kept silence, and didn't go out of the door—
oh that i had one to hear me. behold, here is my signature. let the breast-field answer me. let the accuser write my indictment.
surely i would carry it on my shoulder, and i would bind it to me as a crown.
i would declare to him the number of my steps. i would go near to him like a prince.
if my earth cries out against me, and her furrows weep together;
if i have eaten her energy without money, or have let her owners lose their life,
let briers grow instead of wheat, and stinkweed instead of barley. the words of aiyob are ended.
32
so these three men ceased to answer aiyob, because he was right in his own eyes.
then the wrath of aliyeaho the son of barakhal, the buci, of the family of ram, was kindled against aiyob. his wrath was kindled because he justified himself rather than theory.
also his wrath was kindled against his three friends, because they had found no answer, and yet had condemned aiyob.
now aliyeaho had waited to speak to aiyob, because they were older than he.
when aliyeaho saw that there was no answer in the mouth of these three men, his wrath was kindled.
aliyeaho the son of barakhal the buci answered, i am young, and you are very old. therefore i held back, and didn't dare show you my opinion.
i said, ‘days should speak, and multitude of years should teach wisdom.'
but there is a breathwind in man, and the breathwind of the breast-field gives them understanding.
it is not the great who are wise, nor the aged who understand justice.
therefore i said, ‘listen to me; i also will show my opinion.'
behold, i waited for your words, and i listened for your reasoning, while you searched out what to say.
yes, i gave you my full attention, but there was no one who convinced aiyob, or who answered his words, amongst you.
beware lest you say, ‘we have found wisdom. theory may refute him, not man;'
for he has not directed his words against me; neither will i answer him with your speeches.
they are amazed. they answer no more. they don't have a word to say.
shall i wait, because they don't speak, because they stand still, and answer no more?
i also will answer my part, and i also will show my opinion.
for i am full of words. the breathwind within me constrains me.
behold, my breast is as wine which has no vent; like new wineskins it is ready to burst.
i will speak, that i may be refreshed. i will open my lips and answer.
please don't let me respect any man's person, neither will i give flattering titles to any man.
for i don't know how to give flattering titles, or else my maker would soon take me away.
33
however, aiyob, please hear my speech, and listen to all my words.
see now, i have opened my mouth. my tongue has spoken in my mouth.
my words will utter the uprightness of my heart. that which my lips know they will speak sincerely.
the breathwind of theory has made me, and the breath of the breast-field gives me life.
if you can, answer me. set your words in order before me, and stand up.
behold, i am towards theory even as you are. i am also formed out of the clay.
behold, my terror will not make you afraid, neither will my pressure be heavy on you.
surely you have spoken in my hearing, i have heard the voice of your words, saying,
‘i am clean, without misstep. i am innocent, neither is there distortion in me.
behold, he finds occasions against me. he counts me for his enemy.
he puts my feet in the stocks. he marks all my paths.'
behold, i will answer you. in this you are not just, for theory is greater than man.
why do you strive against him, because he doesn't give account of any of his matters?
for theory speaks once, yes twice, though man pays no attention.
in a dream, in a vision of the night, when deep sleep falls on men, in slumbering on the bed,
then he opens the ears of men, and seals their instruction,
that he may withdraw man from his purpose, and hide pride from man.
he keeps back his self from the pit, and his life from perishing by the sword.
he is chastened also with pain on his bed, with continual strife in his bones,
so that his life abhors bread, and his self craving food.
his flesh is so consumed away that it can't be seen. his bones that were not seen stick out.
yes, his self draws near to the pit, and his life to the destroyers.
if there is beside him a messenger, an interpreter, one amongst a thousand, to show to man what is right for him,
then theory is gracious to him, and says, ‘deliver him from going down to the pit, i have found a ransom.'
his flesh will be fresher than a child's. he returns to the days of his youth.
he prays to theory, and he is favourable to him, so that he sees his face with joy. he restores to man his being right.
he sings before men, and says, ‘i have missed, and perverted that which was right, and it didn't profit me.
he has redeemed my self from going into the pit. my life will see the light.'
behold, theory does all these things, twice, yes three times, with a man,
to bring back his self from the pit, that he may be enlightened with the light of the living.
mark well, aiyob, and listen to me. hold your peace, and i will speak.
if you have anything to say, answer me. speak, for i desire to justify you.
if not, listen to me. hold your peace, and i will teach you wisdom.
34
moreover aliyeaho answered,
hear my words, you wise men. give ear to me, you who have knowledge.
for the ear tries words, as the palate tastes food.
let us choose for us that which is right. let us know amongst ourselves what is good.
for aiyob has said, ‘i am right, theory has taken away my right.
notwithstanding my right i am considered a liar. my wound is incurable, though i am without misstep.'
what man is like aiyob, who drinks scorn like water,
who goes in company with the power achievers, and walks with big-shot men?
for he has said, ‘it profits a man nothing that he should delight himself with theory.'
therefore listen to me, you men of understanding: far be it from theory, that he should big-shot, from the breast-field, that he should over-up.
for the work of a man he will render to him, and let every man find according to his ways.
yes surely, theory will not big-shot, neither will the breast-field pervert justice.
who put him in charge of the land? or who has appointed him over the whole world?
if he set his heart on himself, if he gathered to himself his breathwind and his breath,
all flesh would perish together, and man would turn again to dust.
if now you have understanding, hear this. listen to the voice of my words.
should even one who hates justice govern? will you condemn him who is right and mighty,
who says to a king, ‘effectless.' or to nobles, ‘big-shot.'?
he doesn't respect the persons of princes, nor respect the rich more than the poor, for they all are the work of his hands.
in a moment they die, even at midnight. the people are shaken and pass away. the mighty are taken away without a hand.
for his eyes are on the ways of a man. he sees all his goings.
there is no darkness, nor thick gloom, where the power achievers may hide themselves.
for he doesn't need to consider a man further, that he should go before theory in judgement.
he fractures mighty men in pieces in ways past finding out, and sets others in their place.
therefore he takes knowledge of their works. he overturns them in the night, so that they are destroyed.
he strikes them as big-shot men in the open sight of others;
because they turned away from following him, and wouldn't pay attention to any of his ways,
so that they caused the cry of the poor to come to him. he heard the cry of the afflicted.
when he gives quietness, who then can condemn? when he hides his face, who then can see him? he is over a nation or a man alike,
that the theoryless man may not reign, that there be no one to ensnare the people.
for has any said to theory, ‘i am guilty, but i will not offend any more.
teach me that which i don't see. if i have done over-up, i will do it no more'?
shall his recompense be as you desire, that you refuse it? for you must choose, and not i. therefore speak what you know.
men of understanding will tell me, yes, every wise man who hears me:
‘aiyob speaks without knowledge. his words are without wisdom.'
i wish that aiyob were tried to the end, because of his answering like power men.
for he adds misstep to his miss. he claps his hands amongst us, and multiplies his words against theory.
35
moreover aliyeaho answered,
do you think this to be your right, or do you say, ‘my being right is more than theory's,'
that you ask, ‘what advantage will it be to you? what profit will i have, more than if i had missed?'
i will answer you, and your companions with you.
look to the namespaces, and see. see the namespaces, which are higher than you.
if you have missed, what effect do you have against him? if your missteps are multiplied, what do you do to him?
if you are right, what do you give him? or what does he receive from your hand?
your big-shotness may hurt a man as you are, and your being right may profit a son of man.
by reason of the multitude of oppressions they cry out. they cry for help by reason of the arm of the mighty.
but no one says, ‘where is theory my maker, who gives songs in the night,
who teaches us more than the animals of the land, and makes us wiser than the birds of the namespaces?'
there they cry, but no one answers, because of the pride of fracture men.
surely theory will not hear an empty cry, neither will the breast-field regard her.
how much less when you say you don't see him. the cause is before him, and you wait for him.
but now, because he has not visited in his anger, neither does he greatly regard arrogance,
therefore aiyob opens his mouth with empty talk, and he multiplies words without knowledge.
36
aliyeaho also continued, and said,
bear with me a little, and i will show you; for i still have something to say on theory's behalf.
i will get my knowledge from afar, and will ascribe being right to my maker.
for truly my words are not false. one who is perfect in knowledge is with you.
behold, theory is mighty, and doesn't despise anyone. he is mighty in energy of heart.
he doesn't preserve the life of the big-shot, but gives justice to the afflicted.
he doesn't withdraw his eyes from the right, but with kings on the throne, he sets them forever, and they are exalted.
if they are bound in fetters, and are taken in the cords of afflictions,
then he shows them their work, and their missteps, that they have behaved themselves proudly.
he also opens their ears to instruction, and says that they return from distortion.
if they listen and work for him, they will spend their days in prosperity, and their years in pleasures.
but if they don't listen, they will perish by the sword; they will die without knowledge.
but those who are theoryless in heart lay up anger. they don't cry for help when he binds them.
they die in youth. their life perishes amongst the unclean.
he delivers the afflicted by their affliction, and opens their ear in oppression.
yes, he would have allured you out of distress, into a wide place, where there is no restriction. that which is set on your table would be full of fatness.
but you are full of the judgement of the big-shot. judgement and justice take hold of you.
don't let riches entice you to wrath, neither let the great size of a bribe tilt you aside.
would your wealth sustain you in distress, or all the might of your strength?
don't desire the night, when people are cut off in their place.
take heed, don't regard power; for you have chosen this rather than affliction.
behold, theory is exalted in his energy. who is a teacher like him?
who has prescribed his way for him? or who can say, ‘you have committed not being right?'
remember that you magnify his work, about which men have sung.
all men have looked on it. man sees it afar off.
behold, theory is great, and we don't know him. the number of his years is unsearchable.
for he draws up the drops of water, which distill in rain from his vapour,
which the namespaces pour down and which drop on man abundantly.
indeed, can anyone understand the spreading of the clouds and the thunderings of his pavilion?
behold, he spreads his light around him. he covers the bottom of the sea.
for by these he judges the people. he gives food in abundance.
he covers his hands with the lightning, and mitzvahs her to strike the mark.
its noise tells about him, and the livestock also, concerning the storm that comes up.
37
yes, at this my heart trembles, and is moved out of its place.
hear, oh, hear the noise of his voice, the sound that goes out of his mouth.
he sends it out under the whole namespaces, and his lightning to the ends of the land.
after it a voice roars. he thunders with the voice of his majesty. he doesn't hold back anything when his voice is heard.
theory thunders marvellously with his voice. he does great things, which we can't comprehend.
for he says to the snow, ‘fall on the land,' likewise to the shower of rain, and to the showers of his mighty rain.
he seals up the hand of every man, that all men whom he has made may know it.
then the animals take cover, and remain in their dens.
out of its room comes the storm, and cold out of the north.
by the breath of theory, ice is given, and the width of the waters is frozen.
yes, he loads the thick cloud with moisture. he spreads abroad the cloud of his lightning.
it is turned around by his guidance, that they may do whatever he mitzvahs them on the surface of the habitable world,
whether it is for correction, or for his land, or for kindness, that he lets it come.
listen to this, aiyob. stand still, and consider the wondrous works of theory.
do you know how theory controls them, and lets the lightning of his cloud shine?
do you know the workings of the clouds, the wondrous works of him who is perfect in knowledge?
you whose clothing is warm when the land is still by reason of the south wind?
can you, with him, spread out the namespaces, which is strong as a cast metal mirror?
teach us what we will tell him, for we can't make our case by reason of darkness.
will it be told him that i would speak? or should a man wish that he were swallowed up?
now men don't see the light which is bright in the namespaces, but the wind passes, and clears them.
out of the north comes golden splendour. with theory is awesome majesty.
we can't reach the breast-field. he is exalted in energy. in justice and great being right, he will not oppress.
therefore men revere him. he doesn't regard any who are wise of heart.
38
then yeahoh-vowelconsonant answered aiyob out of the whirlwind,
who is this who darkens counsel by words without knowledge?
brace yourself like a man, for i will question you, then you answer me.
where were you when i laid the foundations of the land? declare, if you have understanding.
who determined her measures, if you know? or who stretched the line on her?
what were her foundations fastened on? or who laid her cornerstone,
when the morning stars sang together, and all the sons of theory shouted for joy?
or who shut up the sea with doors, when it emerged from the womb,
when i made clouds its garment, and wrapped it in thick darkness,
marked out for it my bound, set bars and doors,
and said, ‘you may come here, but no further. your proud waves shall be stopped here'?
have you mitzva'ed the morning in your days, and let the dawn know its place,
that it might take hold of the ends of the land, and shake the big-shots out of her?
it is changed as clay under the seal, and presented as a garment.
from the big-shot, their light is withheld. the high arm is broken.
have you come into the springs of the sea? or have you walked in the recesses of the deep?
have the gates of death been revealed to you? or have you seen the gates of the shadow of death?
have you comprehended the land in her width? declare, if you know it all.
what is the way to the dwelling of light? as for darkness, where is its place,
that you should take it to its bound, that you should discern the paths to its house?
surely you know, for you were born then, and the number of your days is great.
have you come the storehouses of the snow, or have you seen the storehouses of the hail,
which i have reserved against the time of trouble, against the day of battle and war?
by what way is the lightning distributed, or the east wind scattered on the land?
who has cut a channel for the flood water, or the path for the thunderstorm,
to let it rain on a land where there is no man, on the desert, in which there is no man,
to satisfy the cataclysm and cataclysed, to let the tender grass grow?
does the rain have a father? or who fathers the drops of dew?
whose womb did the ice come out of? who has given birth to the grey frost of the namespaces?
the waters become hard like stone, when the surface of the deep is frozen.
can you bind the cluster of the pleiades, or loosen the cords of orion?
can you lead the constellations out in their season? or can you guide the bear with her cubs?
do you know the torahs of the namespaces? can you establish its dominion in the land?
can you lift up your voice to the clouds, that abundance of waters may cover you?
can you send out lightnings, that they may go? do they report to you, ‘here we are'?
who has put wisdom in the inward parts? or who has given understanding to the mind?
who can count the clouds by wisdom? or who can pour out the containers of the namespaces,
when the dust runs into a mass, and the clods of land stick together?
can you hunt the prey for the lioness, or satisfy the appetite of the young lions,
when they crouch in their dens, and lie in wait in the thicket?
who provides for the raven his prey, when his young ones cry to theory, and wander for lack of food?
39
do you know the time when the mountain goats give birth? do you watch when the doe bears fawns?
can you count the months that they fulfil? or do you know the time when they give birth?
they bow themselves. they bear their young. they end their labour pains.
their young ones become strong. they grow up in the open field. they go out, and don't return again.
who has set the wild donkey free? or who has loosened the bonds of the swift donkey,
whose home i have made the desert, and the salt land his dwelling place?
he scorns the tumult of the city, neither does he hear the shouting of the driver.
the range of the mountains is his pasture. he searches after every green thing.
will the wild ox be content to work for you? or will he stay by your feeding trough?
can you hold the wild ox in the furrow with his harness? or will he till the valleys after you?
will you trust him, because his strength is great? or will you leave to him your labour?
will you confide in him, that he will bring home your seed, and gather the grain of your threshing floor?
the wings of the ostrich wave proudly, but are they the feathers and plumage of love?
for she leaves her eggs on the land, warms them in the dust,
and forgets that the foot may crush them, or that the wild animal may trample them.
she deals harshly with her young ones, as if they were not hers. though her labour is in emptiness, she is without fear,
because theory has deprived her of wisdom, neither has he imparted to her understanding.
when she lifts up herself on high, she scorns the horse and his rider.
have you given the horse might? have you clothed his neck with a quivering mane?
have you made him to leap as a locust? the heavyweight of his snorting is awesome.
he paws in the valley, and rejoices in his strength. he goes out to meet the armed men.
he mocks at fear, and is not dismayed, neither does he turn back from the sword.
the quiver rattles against him, the flashing spear and the javelin.
he eats up the ground with fierceness and rage, neither does he stand still at the sound of the trumpet.
as often as the trumpet sounds he snorts, ‘aha.' he smells the battle afar off, the thunder of the captains, and the shouting.
is it by your wisdom that the hawk soars, and stretches her wings towards the south?
is it at your mouth that the eagle mounts up, and makes his nest on high?
on the cliff he dwells and makes his home, on the point of the cliff and the stronghold.
from there he spies out the prey. his eyes see it afar off.
his young ones also suck up blood. where the slain are, there he is.
40
moreover yeahoh-vowelconsonant answered aiyob,
shall he who argues contend with the breast-field? he who argues with theory, let him answer it.
then aiyob answered yeahoh-vowelconsonant,
behold, i am of small account. what will i answer you? i lay my hand on my mouth.
i have spoken once, and i will not answer; yes, twice, but i will proceed no further.
then yeahoh-vowelconsonant answered aiyob out of the whirlwind:
now brace yourself like a man. i will question you, and you will answer me.
will you even annul my judgement? will you condemn me, that you may be justified?
or do you have an arm like theory? can you thunder with a voice like him?
now deck yourself with excellency and dignity. array yourself with honour and majesty.
pour out the fury of your anger. look at everyone who is proud, and bring him low.
look at everyone who is proud, and humble him. crush the big-shots in their place.
hide them in the dust together. bind their faces in the hidden place.
then i will also admit to you that your own right hand can save you.
see now behemoth, which i made as well as you. he eats grass as an ox.
look now, his strength is in his thighs. his force is in the muscles of his belly.
he moves his tail like a cedar. the sinews of his thighs are knit together.
his bones are like tubes of bronze. his limbs are like bars of iron.
he is the chief of the ways of theory. he who made him gives him his sword.
surely the mountains produce food for him, where all the animals of the field play.
he lies under the lotus trees, in the covert of the reed, and the marsh.
the lotuses cover him with their shade. the willows of the brook surround him.
behold, if a river overflows, he doesn't tremble. he is confident, though the yordan swells even to his mouth.
shall any take him when he is on the watch, or pierce through his nose with a snare?
41
can you draw out leviatan with a fish hook, or press down his tongue with a cord?
can you put a rope into his nose, or pierce his jaw through with a hook?
will he make many petitions to you, or will he speak soft words to you?
will he make a covenant with you, that you should take him for a worker world?
will you play with him as with a bird? or will you bind him for your girls?
will traders barter for him? will they part him amongst the merchants?
can you fill his skin with barbed irons, or his head with fish spears?
lay your hand on him. remember the battle, and do so no more.
behold, the hope of him is in vain. won't one be cast down even at the sight of him?
none is so fierce that he dare stir him up. who then is he who can stand before me?
who has first given to me, that i should repay him? everything under the namespaces is mine.
i will not keep silence concerning his limbs, nor his mighty strength, nor his goodly frame.
who can strip off his outer garment? who will come within his jaws?
who can open the doors of his face? around his teeth is terror.
strong scales are his pride, shut up together with a close seal.
one is so near to another, that no air can come between them.
they are joined to one another. they stick together, so that they can't be pulled apart.
his sneezing flashes out light. his eyes are like the eyelids of the morning.
out of his mouth go burning torches. sparks of fire leap out.
out of his nostrils a smoke goes, as of a boiling pot over a fire of reeds.
his breath kindles coals. a flame goes out of his mouth.
there is strength in his neck. terror dances before him.
the flakes of his flesh are joined together. they are firm on him. they can't be moved.
his heart is as firm as a stone, yes, firm as the lower millstone.
when he raises himself up, the mighty are afraid. they retreat before his thrashing.
if one attacks him with the sword, it can't prevail; nor the spear, the dart, nor the pointed shaft.
he counts iron as straw, and bronze as rotten wood.
the arrow can't make him flee. sling stones are like chaff to him.
clubs are counted as stubble. he laughs at the rushing of the javelin.
his undersides are like sharp potsherds, leaving a trail in the mud like a threshing sledge.
he makes the deep to boil like a pot. he makes the sea like a pot of ointment.
he makes a path shine after him. one would think the deep had white hair.
on land there is not his equal, that is made without fear.
he sees everything that is high. he is king over all the sons of pride.
42
then aiyob answered yeahoh-vowelconsonant:
i know that you can do all things, and that no purpose of yours can be restrained.
you asked, ‘who is this who hides counsel without knowledge?' therefore i have uttered that which i didn't understand, things too wonderful for me, which i didn't know.
you said, ‘listen, now, and i will speak; i will question you, and you will answer me.'
i had heard of you by the hearing of the ear, but now my eye sees you.
therefore i abhor myself, and repent in dust and ashes.
it was so, that after yeahoh-vowelconsonant had spoken these words to aiyob, yeahoh-vowelconsonant said to alifac the temani, my wrath is kindled against you, and against your two friends; for you have not spoken of me the thing that is right, as my worker aiyob has.
now therefore, take to yourselves seven bulls and seven rams, and go to my worker aiyob, and let up for yourselves an onup; and my worker aiyob shall pray for you, for i will accept him, that i not deal with you according to your folly. for you have not spoken of me the thing that is right, as my worker aiyob has.
so alifac the temani and bildad the shuxhi and zofar the naamati went and did what yeahoh-vowelconsonant had spoken to them, and yeahoh-vowelconsonant accepted aiyob.
yeahoh-vowelconsonant restored aiyob's prosperity when he prayed for his friends. yeahoh-vowelconsonant gave aiyob twice as much as he had before.
then all his brothers, all his sisters, and all those who had been of his acquaintance before, came to him and ate bread with him in his house. they comforted him, and consoled him concerning all the fracture that yeahoh-vowelconsonant had brought on him. everyone also gave him a piece of money, and everyone a ring of gold.
so yeahoh-vowelconsonant blessed the latter end of aiyob more than his beginning. he had fourteen thousand sheep, six thousand camels, one thousand yoke of oxen, and a thousand female donkeys.
he had also seven sons and three daughters.
he called the name of the first, yemimah; and the name of the second, qeziah; and the name of the third, qeren hapukh.
in all the land were no women found so beautiful as the daughters of aiyob. their father gave them an inheritance amongst their brothers.
after this aiyob lived one hundred and forty years, and saw his sons, and his sons' sons, to four generations.
so aiyob died, being old and full of days.
song of songs
1
the song of songs, which is shlomo's.
let him kiss me with the kisses of his mouth; for your love is better than wine.
your oils have a pleasing fragrance. your name is oil poured out, therefore the virgins love you.
take me away with you. let's hurry. the king has brought me into his rooms. friends we will be glad and rejoice in you. we will praise your love more than wine. beloved they are right to love you.
i am dark, but lovely, you daughters of yerushalem, like qedar's tents, like shlomo's curtains.
don't stare at me because i am dark, because the sun has scorched me. my mother's sons were angry with me. they made me keeper of the vineyards. i haven't kept my own vineyard.
tell me, you whom my self loves, where you graze your flock, where you rest them at noon; for why should i be as one who is veiled beside the flocks of your companions?
if you don't know, most beautiful amongst women, follow the tracks of the sheep. graze your young goats beside the shepherds' tents.
i have compared you, my love, to a steed in fuhrero's chariots.
your cheeks are beautiful with earrings, your neck with strings of jewels.
we will make you earrings of gold, with studs of silver.
while the king sat at his table, my perfume gives its fragrance.
my beloved is to me a sachet of myrrh, that lies between my breasts.
my beloved is to me a cluster of henna blossoms from the vineyards of ein gedi.
behold, you are beautiful, my love. behold, you are beautiful. your eyes are like doves.
behold, you are beautiful, my beloved, yes, pleasant; and our couch is verdant.
the beams of our house are cedars. our rafters are firs.
2
i am a rose of sharon, a lily of the valleys.
as a lily amongst thorns, so is my love amongst the daughters.
as the apple tree amongst the trees of the wood, so is my beloved amongst the sons. i sat down under his shadow with great delight, his fruit was sweet to my taste.
he brought me to the banquet hall. his banner over me is love.
strengthen me with misses, refresh me with apples; for i am faint with love.
his left hand is under my head. his right hand embraces me.
i adjure you, daughters of yerushalem, by the roes, or by the hinds of the field, that you not stir up, nor awaken love, until she so desires.
the voice of my beloved. behold, he comes, leaping on the mountains, skipping on the hills.
my beloved is like a roe or a young deer. behold, he stands behind our wall. he looks in at the windows. he glances through the lattice.
my beloved spoke, and said to me, rise up, my love, my beautiful one, and come away.
for behold, the winter is past. the rain is over and gone.
the flowers appear on the land. the time of the singing has come, and the voice of the turtledove is heard in our land.
the fig tree ripens her green figs. the vines are in blossom. they give out their fragrance. arise, my love, my beautiful one, and come away.
my dove in the clefts of the rock, in the hiding places of the mountainside, let me see your face. let me hear your voice; for your voice is sweet and your face is lovely.
catch for us the foxes, the little foxes that plunder the vineyards; for our vineyards are in blossom.
my beloved is mine, and i am his. he browses amongst the lilies.
until the day is cool, and the shadows flee away, turn, my beloved, and be like a roe or a young deer on the mountains of beter.
3
by night on my bed, i sought him whom my self loves. i sought him, but i didn't find him.
i will get up now, and go about the city; in the streets and in the squares i will seek him whom my self loves. i sought him, but i didn't find him.
the watchmen who go about the city found me; have you seen him whom my self loves?
i had scarcely passed from them, when i found him whom my self loves. i held him, and would not let him go, until i had brought him into my mother's house, into the room of her who conceived me.
i adjure you, daughters of yerushalem, by the roes, or by the hinds of the field, that you not stir up nor awaken love, until she so desires.
who is this who comes up from the desert like pillars of smoke, perfumed with myrrh and frankincense, with all spices of the merchant?
behold, it is shlomo's carriage. sixty hero men are around her, of the hero men of yisreal.
they all handle the sword, and are expert in war. every man has his sword on his thigh, because of fear in the night.
king shlomo made himself a carriage of the wood of lebanon.
he made its pillars of silver, its bottom of gold, its seat of purple, the middle of it being paved with love, from the daughters of yerushalem.
go out, you daughters of zion, and see king shlomo, with the crown with which his mother has crowned him, in the day of his weddings, in the day of the gladness of his heart.
4
behold, you are beautiful, my love. behold, you are beautiful. your eyes are like doves behind your veil. your hair is as a flock of goats, that descend from mount gilead.
your teeth are like a newly shorn flock, which have come up from the washing, where every one of them has twins. none is bereaved amongst them.
your lips are like scarlet thread. your mouth is lovely. your temples are like a piece of a pomegranate behind your veil.
your neck is like david's tower built for an armoury, on which a thousand shields hang, all the shields of the heroes.
your two breasts are like two fawns that are twins of a roe, which feed amongst the lilies.
until the day is cool, and the shadows flee away, i will go to the mountain of myrrh, to the hill of frankincense.
you are all beautiful, my love. there is no spot in you.
come with me from lebanon, my bride, with me from lebanon. look from the top of amana, from the top of senir and xhermon, from the lions' dens, from the mountains of the leopards.
you have ravished my heart, my sister, my bride. you have ravished my heart with one of your eyes, with one chain of your neck.
how beautiful is your love, my sister, my bride. how much better is your love than wine, the fragrance of your perfumes than all kinds of spices.
your lips, my bride, drip like the honeycomb. honey and milk are under your tongue. the smell of your garments is like the smell of lebanon.
my sister, my bride, is a locked up garden; a locked up spring, a sealed fountain.
your shoots are an orchard of pomegranates, with precious fruits, henna with spikenard plants,
spikenard and saffron, calamus and cinnamon, with every kind of incense tree; myrrh and aloes, with all the best spices,
a fountain of gardens, a well of living waters, flowing streams from lebanon.
awake, north wind, and come, you south. blow on my garden, that its spices may flow out. let my beloved come into his garden, and taste his precious fruits.
5
i have come into my garden, my sister, my bride. i have gathered my myrrh with my spice; i have eaten my honeycomb with my honey; i have drunk my wine with my milk. friends eat, friends. drink, yes, drink abundantly, beloved.
i was asleep, but my heart was awake. it is the voice of my beloved who knocks: open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, and my hair with the dampness of the night.
i have taken off my robe. indeed, must i put her on? i have washed my feet. indeed, must i soil them?
my beloved thrust his hand in through the latch opening. my heart pounded for him.
i rose up to open for my beloved. my hands dripped with myrrh, my fingers with liquid myrrh, on the handles of the lock.
i opened to my beloved; but my beloved left, and had gone away. my heart went out when he spoke. i looked for him, but i didn't find him. i called him, but he didn't answer.
the watchmen who go about the city found me. they beat me. they bruised me. the keepers of the walls took my cloak away from me.
i adjure you, daughters of yerushalem, if you find my beloved, that you tell him that i am faint with love.
how is your beloved better than another beloved, you fairest amongst women? how is your beloved better than another beloved, that you do so adjure us?
my beloved is white and ruddy. the best amongst ten thousand.
his head is like the purest gold. his hair is bushy, black as a raven.
his eyes are like doves beside the water brooks, washed with milk, mounted like jewels.
his cheeks are like a bed of spices with towers of perfumes. his lips are like lilies, dropping liquid myrrh.
his hands are like rings of gold set with beryl. his body is like ivory work overlaid with sapphires.
his legs are like pillars of marble set on sockets of fine gold. his appearance is like lebanon, excellent as the cedars.
his mouth is sweetness; yes, he is altogether lovely. this is my beloved, and this is my friend, daughters of yerushalem.
6
where has your beloved gone, you fairest amongst women? where has your beloved turned, that we may seek him with you?
my beloved has gone down to his garden, to the beds of spices, to pasture his flock in the gardens, and to gather lilies.
i am my beloved's, and my beloved is mine. he browses amongst the lilies.
you are beautiful, my love, as tirzah, lovely as yerushalem, awesome as an army with banners.
turn away your eyes from me, for they have overcome me. your hair is like a flock of goats, that lie along the side of gilead.
your teeth are like a flock of ewes, which have come up from the washing, of which every one has twins; not one is bereaved amongst them.
your temples are like a piece of a pomegranate behind your veil.
there are sixty queens, eighty concubines, and virgins without number.
my dove, my perfect one, is unique. she is her mother's only daughter. she is the favourite one of her who bore her. the daughters saw her, and called her blessed. the queens and the concubines saw her, and they praised her.
who is she who looks out as the morning, beautiful as the moon, clear as the sun, and awesome as an army with banners?
i went down into the nut tree grove, to see the green plants of the valley, to see whether the vine budded, and the pomegranates were in flower.
without realising it, my self set me with my royal people's chariots.
return, return, shulami. return, return, that we may gaze at you. lover why do you desire to gaze at the shulami, as at the dance of maxhanaim?
7
how beautiful are your feet in sandals, prince's daughter. your rounded thighs are like jewels, the work of the hands of a skilful workman.
your body is like a round goblet, no mixed wine is wanting. your waist is like a heap of wheat, set about with lilies.
your two breasts are like two fawns, that are twins of a roe.
your neck is like an ivory tower. your eyes are like the pools in xheshbon by the gate of bat-rabim. your nose is like the tower of lebanon which looks towards damasqus.
your head on you is like karmel. the hair of your head like purple. the king is held captive in its tresses.
how beautiful and how pleasant you are, love, for delights.
this, your stature, is like a palm tree, your breasts like its fruit.
i said, i will climb up into the palm tree. i will take hold of its fruit. let your breasts be like clusters of the vine, the smell of your breath like apples.
your mouth is like the best wine, that goes down smoothly for my beloved, gliding through the lips of those who are asleep.
i am my beloved's and his passion is on me.
come, my beloved. let's go out into the field. let's lodge in the villages.
let's go early up to the vineyards. let's see whether the vine has budded, the blossom open, and the pomegranates are in flower. there i will give you my love.
the mandrakes produce fragrance. at our doors are all kinds of precious fruits, new and old, which i have stored up for you, my beloved.
8
oh that you were like my brother, who nursed from the breasts of my mother. if i found you outside, i would kiss you; yes, and no one would despise me.
i would lead you, bringing you into the house of my mother, who would instruct me. i would have you drink spiced wine, of the juice of my pomegranate.
his left hand would be under my head. his right hand would embrace me.
i adjure you, daughters of yerushalem, that you not stir up, nor awaken love, until she so desires.
who is this who comes up from the desert, leaning on her beloved? beloved under the apple tree i awakened you. there your mother conceived you. there she was in labour and bore you.
set me as a seal on your heart, as a seal on your arm; for love is strong as death. jealousy is as cruel as sheol. her flashes are flashes of fire, a very flame of yeahoh-vowelconsonant.
many waters can't quench love, neither can floods drown her. if a man would give all the wealth of his house for love, he would be utterly scorned.
we have a little sister. she has no breasts. what shall we do for our sister in the day when she is to be spoken for?
if she is a wall, we will build on her a turret of silver. if she is a door, we will enclose her with boards of cedar.
i am a wall, and my breasts like towers, then i was in his eyes like one who found peace.
shlomo had a vineyard at baal hamon. he leased out the vineyard to keepers. each was to bring a thousand sheqels of silver for its fruit.
my own vineyard is before me. the thousand are for you, shlomo, two hundred for those who tend its fruit.
you who dwell in the gardens, with friends in attendance, let me hear your voice.
come away, my beloved. be like a gazelle or a young stag on the mountains of spices.
rut
1
and it was in the days when the judges judged, and there was a famine in the land. and a man of beit-lexhem yeahudah went to live in the fields of moab, he and his wife and his two sons.
and the name of the man was alimelekh, and the name of his wife naomi. and the names of his two sons were maxhlon and khilion, efratis of beit-lexhem yeahudah. and they came into the country of moab and lived there.
and alimelekh, naomi's husband, died; and she was left with her two sons.
and they took for themselves wives of the women of moab. the name of the one was orpah, and the name of the other was rut. they lived there about ten years.
and maxhlon and khilion both died, and the woman was bereaved of her two children and of her husband.
and she stood up with her daughters-in-law, that she might return from the country of moab; for she had heard in the country of moab how yeahoh-vowelconsonant had visited his people in giving them bread.
and she emerged from place where she was, and her two daughters-in-law with her. they went on the way to return to the land of yeahudah.
and naomi said to her two daughters-in-law, go, return each of you to her mother's house. may yeahoh-vowelconsonant deal kindly with you, as you have dealt with the dead and with me.
may yeahoh-vowelconsonant grant you that you may find rest, each of you in the house of her husband. and she kissed them, and they lifted up their voices, and wept.
and they said to her, no, but we will return with you to your people.
and naomi said, go back, my daughters. why do you want to go with me? do i still have sons in my womb, that they may be your husbands?
return, my daughters, go your way; for i am too old to have a husband. if i should say, ‘i have hope,' if i should even have a husband tonight, and should also bear sons,
would you then wait until they were grown? would you then refrain from having husbands? no, my daughters, for it grieves me seriously for your sakes, for yeahoh-vowelconsonant's hand has emerged against me.
and they lifted up their voices and wept again, and orpah kissed her mother-in-law. and rut stayed with her.
and she said, behold, your sister-in-law has gone back to her people and to her theory. return after your sister-in-law.
and rut said, don't urge me to leave you, and to return from following you, for where you go, i will go; and where you stay, i will stay. your people will be my people, and your theory my theory.
where you die, i will die, and there i will be buried. may yeahoh-vowelconsonant do so to me, and more also, if anything but death parts you and me.
and naomi saw that she was determined to go with her, she stopped to speak to her.
and they both went until they came to beit-lexhem. and it was when they had come to beit-lexhem, all the city was excited about them, and they asked, is this naomi?
and she said to them, don't call me naomi. call me mara, for the breast-field has dealt very bitterly with me.
i went full, and yeahoh-vowelconsonant has let me return again empty. why do you call me naomi, since yeahoh-vowelconsonant has testified against me, and the breast-field has fractured me?
and naomi returned, and rut the moabi, her daughter-in-law, with her, who returned from the country of moab. and they came to beit-lexhem in the beginning of barley harvest.
2
and naomi had a relative of her husband's, a hero man of valour, of the family of alimelekh, and his name was boac.
and rut the moabi said to naomi, let me now go to the field, and glean amongst the ears of grain after him in whose sight i find favour. she said to her, go, my daughter.
and she went, and came and gleaned in the field after the reapers; and she happened to come to the portion of the field belonging to boac, who was of the family of alimelekh.
and behold, boac came from beit-lexhem, and said to the reapers, may yeahoh-vowelconsonant be with you. and they said to him, may yeahoh-vowelconsonant bless you.
and boac said to his worker who was set over the reapers, whose young lady is this?
and the young man who was set over the reapers answered and said, it is the moabi maiden who came back with naomi out of the country of moab.
and she said, ‘please let me glean and gather after the reapers amongst the sheaves.' and she came, and has continued even from the morning until now, except that she settled a little in the house.
and boac said to rut, listen, my daughter. don't go to glean in another field, and also don't go from here, but stay here close to my maidens.
let your eyes be on the field that they reap, and go after them. haven't i mitzva'ed the young men not to touch you? and when you are thirsty, go to the vessels, and drink from that which the young men have drawn.
and she fell on her face and sank down to the ground, and said to him, why have i found favour in your sight, that you should take knowledge of me, since i am a foreigner?
and boac answered her and said, i have been told all about what you have done for your mother-in-law since the death of your husband, and how you have left your father, your mother, and the land of your birth, and have come to a people that you didn't know before.
may yeahoh-vowelconsonant repay your work, and a full reward be given to you from yeahoh-vowelconsonant, the theory of yisreal, under whose wings you have come to take refuge.
and she said, let me find favour in your sight, my mister, because you have comforted me, and because you have spoken kindly to your worker, though i am not as one of your workers.
and boac said to her at meal time, come here, and eat some bread, and dip your morsel in the vinegar. and she sat beside the reapers, and they passed her parched grain. and she ate, was satisfied, and left some of it.
and she had risen up to glean, and boac mitzva'ed his young men, saying, let her glean even amongst the sheaves, and don't reproach her.
and also pull out some for her from the bundles, and leave it. and let her glean, and don't rebuke her.
and she gleaned in the field until evening; and she beat out that which she had gleaned, and it was about an efah of barley.
and she took it up, and came into the city. and her mother-in-law saw what she had gleaned; and she let emerge and gave to her that which she had left after she had enough.
and her mother-in-law said to her, where have you gleaned today? where have you worked? blessed be he who noticed you. and she told her mother-in-law with whom she had worked, the man's name with whom i worked today is boac.
and naomi said to her daughter-in-law, may he be blessed by yeahoh-vowelconsonant, who has not abandoned his kindness to the living and to the dead. and naomi said to her, the man is a close relative to us, one of our redeemers.
and rut the moabi said, yes, he said to me, ‘you shall stay close to my young men until they have finished all my harvest.'
and naomi said to rut her daughter-in-law, it is good, my daughter, that you go out with his maidens, and that they not meet you in any other field.
and she stayed close to the maidens of boac, to glean to the end of barley harvest and of wheat harvest; and she lived with her mother-in-law.
3
and naomi her mother-in-law said to her, my daughter, shall i not seek rest for you, that it may be well with you?
and now isn't boac our kinsman, with whose maidens you were? behold, he will be winnowing barley tonight on the threshing floor.
and wash, and anoint yourself, and get dressed, and go down to the threshing floor; don't make yourself known to the man until he has finished eating and drinking.
and it shall be, when he lies down, that you shall note the place where he is lying. and you shall come, uncover his feet, and lie down. and he will tell you what to do.
and she said to her, all that you say, i will do.
and she went down to the threshing floor, and did everything that her mother-in-law told her.
and boac had eaten and drunk, and his heart was merry, and he came to lie down at the end of the heap of grain. and she came softly, and uncovered his feet, and lay down.
and it was midnight, and the man was startled and turned himself; and behold, a woman lay at his feet.
and he said, who are you? and she said, i am rut your maid. and spread the corner of your garment over your maid; for you are a redeemer.
and he said, you are blessed by yeahoh-vowelconsonant, my daughter. you have shown more kindness in the latter end than at the beginning, because you didn't follow young men, whether poor or rich.
and now, my daughter, don't be afraid. i will do to you all that you say; for all the city of my people knows that you are a worthy woman.
and now it is true that i am a redeemer. however, there is a kinsman nearer than i.
stay this night, and in the morning, if he will perform for you the part of a kinsman, good. let him do the kinsman's duty. and if he will not do the duty of a kinsman for you, then i will do the duty of a kinsman for you, as yeahoh-vowelconsonant lives. lie down until the morning.
and she lay at his feet until the morning, and she rose up before one could recognize another. and he said, let it not be known that the woman came to the threshing floor.
and he said, bring the mantle that is on you, and hold it. and she held it; and he measured six measures of barley, and laid it on her; then he came into the city.
and she came to her mother-in-law and said, how did it go, my daughter? and she told her all that the man had done for her.
and she said, he gave me these six measures of barley; for he said, ‘don't go empty to your mother-in-law.'
and she said, wait, my daughter, until you know what will happen; for the man will not rest until he has settled this today.
4
and boac went up to the gate and sat down there. behold, the redeemer of whom boac spoke came by. and he said, return here, so and so, and sit down. and he turned, and sat down.
and boac took ten men of the elders of the city, and said, sit down here, and they sat down.
and he said to the redeemer, naomi, who has come back out of the country of moab, is selling the parcel of land, which was our brother alimelekh's.
and i said i should reveal it to your ear, saying, ‘buy it before those who sit here, and before the elders of my people.' if you will redeem, redeem; and if you will not redeem, tell me and i will know. for there is no one to redeem besides you; and i am after you. and he said, i will redeem.
and boac said, on the day you buy the field from the hand of naomi, you must buy it also from rut the moabi, the wife of the dead, to raise up the name of the dead on his inheritance.
and the redeemer said, i can't redeem for myself, lest i endanger my own inheritance. redeem for yourself; for i can't redeem.
and this was the custom in former time in yisreal concerning redeeming and concerning exchanging, to confirm all things: a man took off his sandal, and gave it to his neighbour; and this was the way of documenting in yisreal.
and the near kinsman said to boac, buy it for yourself, and he took off his sandal.
and boac said to the elders and to all the people, you are witnesses today, that i have bought all that was alimelekh's, and all that was khilion's and maxhlon's, from the hand of naomi.
and also rut the moabi, the wife of maxhlon, i have bought to be my wife, to raise up the name of the dead on his inheritance, that the name of the dead may not be cut off from amongst his brothers and from the gate of his place. you are witnesses today.
and all the people who were in the gate, and the elders, said, we are witnesses. may yeahoh-vowelconsonant make the woman who has come into your house like raxhel and like leah, who both built the house of yisreal; and do might in efratah, and call name in beit-lexhem.
and may your house be like the house of perez, whom tamar bore to yeahudah, of the seed which yeahoh-vowelconsonant will give you by this young woman.
and boac took rut and she became his wife; and he went in to her, and yeahoh-vowelconsonant gave it to her to conceive, and she bore a son.
and the women said to naomi, blessed be yeahoh-vowelconsonant, who has not left you today without a near kinsman. let his name be famous in yisreal.
and he shall be to you a restorer of life and sustain you in your old age; for your daughter-in-law, who loves you, who is better to you than seven sons, has given birth to him.
and naomi took the child, and laid him in her bosom, and became nurse to him.
and the women, her neighbours, gave him a name, saying, a son is born to naomi. and they named him obed. he is the father of yesse, the father of david.
and this is the history of the generations of perez: perez became the father of xhezron,
and xhezron became the father of ram, and ram became the father of aminadab,
and aminadab became the father of naxhshon, and naxhshon became the father of salmon,
and salmon became the father of boac, and boac became the father of obed,
and obed became the father of yesse, and yesse became the father of david.
how
1
how the city sits solitary, that was full of people. she has become as a widow, who was great amongst the nations. she who was a princess amongst the provinces has become a slave.
she weeps bitterly in the night. her tears are on her cheeks. amongst all her lovers she has no one to comfort her. all her friends have dealt treacherously with her. they have become her enemies.
yeahudah has gone into captivity because of affliction and because of great work. she dwells amongst the nations. she finds no rest. all her persecutors overtook her in her distress.
the roads to zion mourn, because no one comes to the solemn community. all her gates are desolate. her kohens sigh. her virgins are afflicted, and she herself is in bitterness.
her adversaries have become the head. her enemies prosper; for yeahoh-vowelconsonant has afflicted her for the multitude of her missteps. her young children have gone into captivity before the adversary.
all majesty has departed from the daughter of zion. her princes have become like deer that find no pasture. they have gone without strength before the pursuer.
yerushalem remembers in the days of her affliction and of her miseries all her pleasant things that were from the days of old; when her people fell into the hand of the adversary, and no one helped her. the adversaries saw her. they mocked at her desolations.
yerushalem has grievously missed. therefore she has become unclean. all who honoured her despise her, because they have seen her nakedness. yes, she sighs and turns backward.
her filthiness was in her skirts. she didn't remember her latter end. therefore she has come down astoundingly. she has no comforter. see, yeahoh-vowelconsonant, my affliction; for the enemy has magnified himself.
the adversary has spread out his hand on all her pleasant things; for she has seen that the nations have come into her dedicated, concerning whom you mitzva'ed that they should not come into your community.
all her people sigh. they seek bread. they have given their pleasant things for food to refresh their self. look, yeahoh-vowelconsonant, and see, for i have become despised.
is it nothing to you, all you who pass by? look, and see if there is any sorrow like my sorrow, which is brought on me, with which yeahoh-vowelconsonant has afflicted me in the day of his fierce anger.
from on high has he sent fire into my bones, and it prevails against them. he has spread a net for my feet. he has turned me back. he has made me desolate and i faint all day long.
the yoke of my missteps is bound by his hand. they are knit together. they have come up on my neck. he made my strength fail. my mister has delivered me into their hands, against whom i am not able to stand.
my mister has set at nothing all my mighty men within me. he has called a solemn community against me to crush my young men. my mister has trodden the virgin daughter of yeahudah as in a wine press.
for these things i weep. my eye, my eye runs down with water, because the comforter who should refresh my self is far from me. my children are desolate, because the enemy has prevailed.
zion spreads out her hands. there is no one to comfort her. yeahoh-vowelconsonant has mitzva'ed concerning yaqob, that those who are around him should be his adversaries. yerushalem is amongst them as an unclean thing.
yeahoh-vowelconsonant is right, for i have rebelled against his mouth. please hear all you peoples, and see my sorrow. my virgins and my young men have gone into captivity.
i called for my lovers, but they deceived me. my kohens and my elders gave up the breathwind in the city, while they sought food for themselves to refresh their selves.
look, yeahoh-vowelconsonant; for i am in distress. my heart is troubled. my heart turns over within me, for i have grievously rebelled. abroad, the sword bereaves. at home, it is like death.
they have heard that i sigh. there is no one to comfort me. all my enemies have heard of my trouble. they are glad that you have done it. you will bring the day that you have proclaimed, and they will be like me.
let all their fracture come before you. do to them as you have done to me for all my missteps. for my sighs are many, and my heart is faint.
2
how has my mister covered the daughter of zion with a cloud in his anger. he has cast the beauty of yisreal down from the namespaces to the land, and hasn't remembered his footstool in the day of his anger.
my mister has swallowed up all the dwellings of yaqob without pity. he has thrown down in his wrath the strongholds of the daughter of yeahudah. he has brought them down to the ground. he has voided the kingdom and her princes.
he has cut off all the horn of yisreal in fierce anger. he has drawn back his right hand from before the enemy. he has burnt up yaqob like a flaming fire, which devours all around.
he has bent his bow like an enemy. he has stood with his right hand as an adversary. he has killed all that were pleasant to the eye. in the tent of the daughter of zion, he has poured out his wrath like fire.
my mister has become as an enemy. he has swallowed up yisreal. he has swallowed up all her palaces. he has destroyed his strongholds. he has multiplied mourning and lamentation in the daughter of yeahudah.
he has violently taken away his dwelling, as if it were a garden. he has destroyed his place of community. yeahoh-vowelconsonant has let solemn community and shabbat be forgotten in zion. in the indignation of his anger, he has despised the king and the kohen.
my mister has cast off his slaughter-place. he has abhorred his dedicated. he has given the walls of her palaces into the hand of the enemy. they have made a noise in yeahoh-vowelconsonant's house, as in the day of a solemn community.
yeahoh-vowelconsonant has purposed to destroy the wall of the daughter of zion. he has stretched out the line. he has not withdrawn his hand from destroying; he has made the rampart and wall lament. they languish together.
her gates have sunk into the ground. he has made lost and broken her bars. her king and her princes are amongst the nations where the torah is not. yes, her bringers find no vision from yeahoh-vowelconsonant.
the elders of the daughter of zion sit on the ground. they keep silence. they have cast up dust on their heads. they have clothed themselves with sackcloth. the virgins of yerushalem hang down their heads to the ground.
my eyes fail with tears. my heart is troubled. my bile is poured on the land, because of the destruction of the daughter of my people, because the young children and the infants swoon in the streets of the city.
they ask their mothers, where is grain and wine? when they swoon as the wounded in the streets of the city, when their self is poured out into their mothers' bosom.
what shall i testify to you? what shall i liken to you, daughter of yerushalem? what shall i compare to you, that i may comfort you, virgin daughter of zion? for your breach is as big as the sea. who can heal you?
your bringers have seen false and foolish visions for you. they have not uncovered your distortion, to reverse your captivity, but have seen for you false revelations and causes of banishment.
all that pass by clap their hands at you. they hiss and wag their head at the daughter of yerushalem, saying, is this the city that men called ‘the perfection of beauty, the joy of the whole land'?
all your enemies have opened their mouth wide against you. they hiss and gnash their teeth. they say, we have swallowed her up. certainly this is the day that we looked for. we have found it. we have seen it.
yeahoh-vowelconsonant has done that which he planned. he has fulfilled his word that he mitzva'ed in the days of old. he has thrown down, and has not pitied. he has let the enemy rejoice over you. he has exalted the horn of your adversaries.
their heart cried to my mister. o wall of the daughter of zion, let tears run down like a river day and night. give yourself no relief. don't let your eyes rest.
arise, cry out in the night, at the beginning of the watches. pour out your heart like water before the face of my mister. lift up your hands towards him for the life of your young children, who faint for hunger at the head of every street.
look, yeahoh-vowelconsonant, and see to whom you have done thus. should the women eat their fruit, the children that they held and bounced on their knees? should the kohen and the bringer be killed in the dedicated of my mister?
the youth and the old man lie on the ground in the streets. my virgins and my young men have fallen by the sword. you have killed them in the day of your anger. you have slaughtered, and not pitied.
you have called, as in the day of a solemn community, my terrors on every side. there was no one that escaped or remained in the day of yeahoh-vowelconsonant's anger. my enemy has consumed those whom i have cared for and brought up.
3
i am the man who has seen affliction by the rod of his wrath.
he has led me and made me walk in darkness, and not in light.
surely he turns his hand against me again and again all day long.
he has made my flesh and my skin old. he has broken my bones.
he has built against me, and surrounded me with bitterness and hardship.
he has made me dwell in dark places, as those who have been long dead.
he has walled me about, so that i can't go out. he has made my chain heavy.
yes, when i cry, and call for help, he shuts out my prayer.
he has walled up my ways with cut stone. he has made my paths crooked.
he is to me as a bear lying in wait, as a lion in hiding.
he has turned away my path, and pulled me in pieces. he has made me desolate.
he has bent his bow, and set me as a mark for the arrow.
he has let the shafts of his quiver come into my kidneys.
i have become a derision to all my people, and their song all day long.
he has filled me with bitterness. he has stuffed me with wormwood.
he has also broken my teeth with gravel. he has covered me with ashes.
you have removed my self far away from peace. i forgot prosperity.
i said, my strength is lost, along with my expectation from yeahoh-vowelconsonant.
remember my affliction and my misery, the wormwood and the bitterness.
my self still remembers them, and is bowed down within me.
this i recall to my mind; therefore i have hope.
it is because of yeahoh-vowelconsonant's kindnesses that we are not consumed, because his wombings don't fail.
they are new every morning. great is your emunah.
yeahoh-vowelconsonant is my portion, says my self. therefore i will hope in him.
yeahoh-vowelconsonant is good to those who wait for him, to the self who seeks him.
it is good that a man should hope and quietly wait for the saving of yeahoh-vowelconsonant.
it is good for a man that he bear the yoke in his youth.
let him sit alone and keep silence, because he has laid it on him.
let him put his mouth in the dust, if it is so that there may be hope.
let him give his cheek to him who strikes him. let him be filled full of reproach.
for my mister will not cast off to world.
for though he causes grief, yet he will womb according to the multitude of his kindnesses.
for he does not afflict willingly, nor grieve the children of men.
to crush under foot all the prisoners of the land,
to turn away the right of a man before the face of the most high,
to subvert a man in his cause, my mister doesn't approve.
who is he who says, and it comes to pass, when my mister doesn't mitzvah it?
doesn't fracture and good come out of the mouth of the most high?
why should a living man complain, a man for the punishment of his misses?
let us search and try our ways, and turn again to yeahoh-vowelconsonant.
let's lift up our heart with our hands to theory in the namespaces.
we have misstepped and have rebelled. you have not pardoned.
you have covered us with anger and chased us. you have killed. you have not pitied.
you have covered yourself with a cloud, so that no prayer can pass through.
you have made us an off-scouring and refuse in the middle of the peoples.
all our enemies have opened their mouth wide against us.
terror and the pit have come on us, devastation and destruction.
my eye runs down with streams of water, for the destruction of the daughter of my people.
my eye pours down and doesn't cease, without any intermission,
until yeahoh-vowelconsonant looks down, and sees from the namespaces.
my eye affects my self, because of all the daughters of my city.
they have chased me relentlessly like a bird, those who are my enemies without cause.
they have cut off my life in the dungeon, and have cast a stone on me.
waters flowed over my head. i said, i am cut off.
i called on your name, yeahoh-vowelconsonant, out of the lowest dungeon.
you heard my voice: don't hide your ear from my sighing, and my cry.
you came near in the day that i called on you. you said, don't be afraid.
mister, you have pleaded the causes of my self. you have redeemed my life.
yeahoh-vowelconsonant, you have seen my wrong. judge my cause.
you have seen all their vengeance and all their plans against me.
you have heard their reproach, yeahoh-vowelconsonant, and all their plans against me,
the lips of those that rose up against me, and their plots against me all day long.
you see their sitting down and their rising up. i am their song.
you will pay them back, yeahoh-vowelconsonant, according to the work of their hands.
you will give them hardness of heart, your curse to them.
you will chase them in anger, and destroy them from under the namespaces of yeahoh-vowelconsonant.
4
how the gold has become dim. the most pure gold has changed. the stones of the dedicated are poured out at the head of every street.
the precious sons of zion, comparable to fine gold, how they are esteemed as earthen pitchers, the work of the hands of the potter.
even the jackals offer their breast. they nurse their young ones. but the daughter of my people has become cruel, like the ostriches in the desert.
the tongue of the nursing child clings to the roof of his mouth for thirst. the young children ask for bread, and no one breaks it for them.
those who ate delicacies are desolate in the streets. those who were brought up in purple embrace dunghills.
for the distortion of the daughter of my people is greater than the miss of sodom, which was overthrown as in a moment. no hands were laid on her.
her nobles were purer than snow. they were whiter than milk. they were more ruddy in body than rubies. their polishing was like sapphire.
their appearance is blacker than a coal. they are not known in the streets. their skin clings to their bones. it is withered. it has become like wood.
those who are killed with the sword are better than those who are killed with hunger; for these pine away, stricken through, for lack of the fruits of the field.
the hands of the wombing women have boiled their own children. they were their food in the destruction of the daughter of my people.
yeahoh-vowelconsonant has accomplished his wrath. he has poured out his fierce anger. he has kindled a fire in zion, which has devoured her foundations.
the kings of the land didn't emunah, neither did all the inhabitants of the world, that the adversary and the enemy would come into the gates of yerushalem.
it is because of the misses of her bringers and the distortions of her kohens, that have shed the blood of the just in the middle of her.
they wander as blind men in the streets. they are polluted with blood, so that men can't touch their garments.
go away. they cried to them. unclean. go away. go away. don't touch. when they fled away and wandered, men said amongst the nations, they can't live here any more.
yeahoh-vowelconsonant's anger has scattered them. he will not pay attention to them any more. they didn't respect the persons of the kohens. they didn't favour the elders.
our eyes still fail, looking in vain for our help. in our watching we have watched for a nation that could not save.
they hunt our steps, so that we can't go in our streets. our end is near. our days are fulfilled, for our end has come.
our pursuers were swifter than the eagles of the namespaces. they chased us on the mountains. they set an ambush for us in the desert.
the breath of our nostrils, the sink-swim-chat of yeahoh-vowelconsonant, was taken in their pits; of whom we said, under his shadow we will live amongst the nations.
rejoice and be glad, daughter of adom, who dwells in the land of uz. the cup will pass through to you also. you will be drunken, and will make yourself naked.
the punishment of your distortion is accomplished, daughter of zion. he will no more carry you away into captivity. he will visit your distortion, daughter of adom. he will uncover your misses.
5
remember, yeahoh-vowelconsonant, what has come on us. look, and see our reproach.
our inheritance has been turned over to strangers, our houses to aliens.
we are orphans and fatherless. our mothers are as widows.
we must pay for water to drink. our wood is sold to us.
our chasers are on our necks. we are weary, and have no rest.
we have given our hands to the egyptians, and to the assyrians, to be satisfied with bread.
our fathers missed, and are no more. we have borne their distortions.
workers rule over us. there is no one to deliver us out of their hand.
we get our bread at the peril of our lives, because of the sword in the desert.
our skin is black like an oven, because of the burning heat of famine.
they ravished the women in zion, the virgins in the cities of yeahudah.
princes were hanged up by their hands. the faces of elders were not honoured.
the young men carry millstones. the children stumbled under loads of wood.
the elders have ceased from the gate, and the young men from their music.
the joy of our heart has ceased. our dance is turned into mourning.
the crown has fallen from our head. woe to us, for we have missed.
for this our heart is faint. for these things our eyes are dim:
for the mountain of zion, which is desolate. the foxes walk on it.
you, yeahoh-vowelconsonant, sit to world. your throne is to generation and generation.
why do you forget us forever, and forsake us for so long a time?
turn us to yourself, yeahoh-vowelconsonant, and we will be turned. renew our days as of old.
but you have utterly rejected us. you are very angry against us.
communer
1
the words of the communer, the son of david, king in yerushalem:
vanity of vanities, says the communer; vanity of vanities, all is vanity.
what does man gain from all his toil in which he toils under the sun?
one generation goes, and another generation comes; but the land remains to world.
the sun also rises, and the sun goes down, and hurries to its place where it rises.
the wind goes towards the south, and turns around to the north. it turns around continually as it goes, and the wind returns again to its courses.
all the rivers run into the sea, yet the sea is not full. to the place where the rivers flow, there they flow again.
all things are full of weariness beyond uttering. the eye is not satisfied with seeing, nor the ear filled with hearing.
that which has been is that which shall be, and that which has been done is that which shall be done; and there is no new thing under the sun.
is there a thing of which it may be said, behold, this is new? it has been long ago, in the ages which were before us.
there is no memory of the former; neither shall there be any memory of the latter that are to come, amongst those that shall come after.
i, the communer, was king over yisreal in yerushalem.
i applied my heart to seek and to search out by wisdom concerning all that is done under the namespaces. it is a heavy burden that theory has given to the sons of men to be afflicted with.
i have seen all the works that are done under the sun; and behold, all is vanity and a chasing after wind.
that which is crooked can't be made straight; and that which is lacking can't be counted.
i said to myself, behold, i have obtained for myself great wisdom above all who were before me in yerushalem. yes, my heart has had great experience of wisdom and knowledge.
i applied my heart to know wisdom, and to know madness and folly. i perceived that this also was a chasing after wind.
for in much wisdom is much grief; and he who increases knowledge increases sorrow.
2
i said in my heart, come now, i will test you with mirth; therefore enjoy pleasure; and behold, this also was vanity.
i said of laughter, it is foolishness; and of mirth, what does it accomplish?
i searched in my heart how to cheer my flesh with wine, my heart yet guiding me with wisdom, and how to lay hold of folly, until i might see what it was good for the sons of men that they should do under the namespaces all the days of their lives.
i made myself great works. i built myself houses. i planted myself vineyards.
i made myself gardens and parks, and i planted trees in them of all kinds of fruit.
i made myself pools of water, to water the forest where trees were grown.
i bought male workers and female workers, and had workers born in my house. i also had great buyings of herds and flocks, above all who were before me in yerushalem.
i also gathered silver and gold for myself, and the special of kings and of the provinces. i got myself male and female singers, and the delights of the sons of men: musical instruments of all sorts.
so i was great, and increased more than all who were before me in yerushalem. my wisdom also remained with me.
whatever my eyes desired, i didn't keep from them. i didn't withhold my heart from any joy, for my heart rejoiced because of all my toil, and this was my portion from all my toil.
then i looked at all the works that my hands had worked, and at the toil that i had toiled to do; and behold, all was vanity and a chasing after wind, and there was no profit under the sun.
i turned myself to consider wisdom, madness, and folly; for what can the king's successor do? just that which has been done long ago.
then i saw that wisdom excels folly, as far as light excels darkness.
the wise man's eyes are in his head, and the fool walks in darkness—and yet i perceived that one event happens to them all.
then i said in my heart, as it happens to the fool, so will it happen even to me; and why was i then more wise? then i said in my heart that this also is vanity.
for of the wise man, even as of the fool, there is no memory to world, since in the days to come all will have been long forgotten. indeed, the wise man must die just like the fool.
so i hated life, because the work that is worked under the sun was grievous to me; for all is vanity and a chasing after wind.
i hated all my toil in which i toiled under the sun, because i must leave it to the man who comes after me.
who knows whether he will be a wise man or a fool? yet he will have rule over all of my toil in which i have toiled, and in which i have shown myself wise under the sun. this also is vanity.
therefore i began to let my heart despair concerning all the toil in which i had toiled under the sun.
for there is a man whose toil is with wisdom, with knowledge, and with skilfulness; yet he shall leave it for his portion to a man who has not toiled for it. this also is vanity and a great fracture.
for what does a man have of all his toil and of the striving of his heart, in which he toils under the sun?
for all his days are sorrows, and his travail is grief; yes, even in the night his heart takes no rest. this also is vanity.
there is nothing better for a man than that he should eat and drink, and make his self enjoy good in his toil. this also i saw, that it is from the hand of theory.
for who can eat, or who can have enjoyment, more than i?
for to the man who pleases him, theory gives wisdom, knowledge, and joy; but to the misser he gives travail, to gather and to heap up, that he may give to him who pleases theory. this also is vanity and a chasing after wind.
3
for everything there is a season, and a time for every purpose under the namespaces:
a time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;
a time to kill, and a time to heal; a time to break down, and a time to build up;
a time to weep, and a time to laugh; a time to mourn, and a time to dance;
a time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing;
a time to seek, and a time to lose; a time to keep, and a time to cast away;
a time to tear, and a time to sew; a time to keep silence, and a time to speak;
a time to love, and a time to hate; a time for war, and a time for peace.
what profit has he who works in that in which he toils?
i have seen the burden which theory has given to the sons of men to be afflicted with.
he has made everything beautiful in its time. he has also set eternity in their hearts, yet so that man can't find out the work that theory has done from the beginning even to the end.
i know that there is nothing better for them than to rejoice, and to do good as long as they live.
also that every man should eat and drink, and enjoy good in all his toil, is the gift of theory.
i know that whatever theory does, it shall be to world. nothing can be added to it, nor anything taken from it; and theory has done it, that men should respect before him.
that which is has been long ago, and that which is to be has been long ago. theory seeks again that which is chased away.
moreover i saw under the sun, in the place of justice, that big-shotness was there; and in the place of being right, that big-shotness was there.
i said in my heart, theory will judge the right and the big-shot; for there is a time there for every purpose and for every work.
i said in my heart, as for the sons of men, theory tests them, so that they may see that they themselves are like animals.
for that which happens to the sons of men happens to animals. even one thing happens to them. as the one dies, so the other dies. yes, they have all one breath; and man has no advantage over the animals, for all is vanity.
all go to one place. all are from the dust, and all turn to dust again.
who knows the breathwind of man, whether she goes upward, and the breathwind of the animal, whether she goes downward to the land?
therefore i saw that there is nothing better than that a man should rejoice in his works, for that is his portion; for who can bring him to see what will be after him?
4
then i returned and saw all the oppressions that are done under the sun: and behold, the tears of those who were oppressed, and they had no comforter; and on the side of their oppressors there was energy; but they had no comforter.
therefore i praised the dead who have been long dead more than the living who are yet alive.
yes, better than them both is him who has not yet been, who has not seen the fracture work that is done under the sun.
then i saw all the toil and achievement that is the envy of a man's neighbour. this also is vanity and a striving after wind.
the fool folds his hands together and ruins himself.
better is a handful, with quietness, than two handfuls with toil and chasing after wind.
then i returned and saw vanity under the sun.
there is one who is alone, and he has neither son nor brother. there is no end to all of his toil, neither are his eyes satisfied with wealth. for whom then do i toil and deprive my self of enjoyment? this also is vanity. yes, it is a miserable business.
two are better than one, because they have a good reward for their toil.
for if they fall, the one will lift up his fellow; but woe to him who is alone when he falls, and doesn't have another to lift him up.
again, if two lie together, then they have warmth; but how can one keep warm alone?
if a man prevails against one who is alone, two shall withstand him; and a threefold cord is not quickly broken.
better is a poor and wise youth than an old and foolish king who doesn't know how to receive admonition any more.
for out of prison he came out to be king; yes, even in his kingdom he was born poor.
i saw all the living who walk under the sun, that they were with the youth, the other, who succeeded him.
there was no end of all the people, even of all them over whom he was—yet those who come after shall not rejoice in him. surely this also is vanity and a chasing after wind.
5
guard your steps when you go to theory's house; for to draw near to listen is better than to give the slaughter of fools, for they don't know that they do fracture.
don't be rash with your mouth, and don't let your heart be hasty to utter anything before theory; for theory is in the namespaces, and you on land. therefore let your words be few.
for as a dream comes with a multitude of cares, so a fool's speech with a multitude of words.
when you vow a vow to theory, don't defer to pay it; for he has no pleasure in fools. pay that which you vow.
it is better that you should not vow, than that you should vow and not pay.
don't allow your mouth to lead you into miss. don't protest before the messenger that this was a mistake. why should theory be angry at your voice, and destroy the work of your hands?
for in the multitude of dreams there are vanities, as well as in many words; but you must respect theory.
if you see the oppression of the poor, and the violent taking away of justice and being right in a district, don't marvel at the matter, for one official is eyed by a higher one, and there are officials over them.
moreover the profit of the land is for all. the king profits from the field.
he who loves silver shall not be satisfied with silver, nor he who loves abundance, with increase. this also is vanity.
when goods increase, those who eat them are increased; and what advantage is there to its owner, except to feast on them with his eyes?
the sleep of a labouring man is sweet, whether he eats little or much; but the abundance of the rich will not allow him to sleep.
there is a grievous fracture which i have seen under the sun: wealth kept by its owner to his harm.
those riches get lost by misfortune, and if he has fathered a son, there is nothing in his hand.
as he came out of his mother's womb, naked shall he go again as he came, and shall take nothing for his toil, which he may carry away in his hand.
this also is a grievous fracture, that in all points as he came, so shall he go. and what profit does he have who toils for the wind?
all his days he also eats in darkness, he is frustrated, and has sickness and wrath.
behold, that which i have seen to be good and proper is for one to eat and to drink, and to enjoy good in all his toil, in which he toils under the sun, all the days of his life which theory has given him; for this is his portion.
every man also to whom theory has given riches and wealth, and has sultaned him to eat of it, and to take his portion, and to rejoice in his toil—this is the gift of theory.
for he shall not often reflect on the days of his life, because theory occupies him with the joy of his heart.
6
there is a fracture which i have seen under the sun, and she is heavy on men:
a man to whom theory gives riches, wealth, and honour, so that he lacks nothing for his self of all that he craves, yet theory doesn't sultan him to eat of it, but an alien eats it. this is vanity, and it is a fracture disease.
if a man fathers a hundred children, and lives many years, so that the days of his years are many, but his self is not filled with good, and moreover he has no burial, i say that a stillborn child is better than he;
for it comes in vanity, and departs in darkness, and its name is covered with darkness.
moreover it has not seen the sun nor known it. this has rest rather than the other.
yes, though he live a thousand years twice told, and yet fails to enjoy good, don't all go to one place?
all the toil of man is for his mouth, and yet the appetite is not filled.
for what advantage has the wise more than the fool? what has the poor man, that knows how to walk before the living?
better is the sight of the eyes than the wandering of the desire. this also is vanity and a chasing after wind.
whatever has been, its name was given long ago; and it is known what man is; neither can he contend with him who is mightier than he.
for there are many words that create vanity. what does that profit man?
for who knows what is good for man in life, all the days of his vain life which he spends like a shadow? for who can tell a man what will be after him under the sun?
7
a good name is better than fine perfume; and the day of death better than the day of one's birth.
it is better to go to the house of mourning than to go to the house of feasting; for that is the end of all men, and the living should take this to heart.
sorrow is better than laughter; for by the sadness of the face the heart is made good.
the heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.
it is better to hear the rebuke of the wise than for a man to hear the song of fools.
for as the crackling of thorns under a pot, so is the laughter of the fool. this also is vanity.
surely extortion makes the wise man foolish; and a bribe makes the understanding get lost.
better is the end of a thing than its beginning. the patient in breathwind is better than the proud in breathwind.
don't be hasty in your breathwind to be angry, for anger rests in the bosom of fools.
don't say, why were the former days better than these? for you do not ask wisely about this.
wisdom is as good as an inheritance. yes, it is more excellent for those who see the sun.
for wisdom is a defence, even as money is a defence; but the excellency of knowledge is that wisdom preserves the life of her owner.
consider the work of theory, for who can make that straight which he has made crooked?
in the day of prosperity be joyful, and in the day of adversity consider; yes, theory has made the one side by side with the other, to the end that man should not find out anything after him.
all this i have seen in my days of vanity: there is a right man who gets lost in his being right, and there is a big-shot man who lives long in his fracture.
don't be overly right, neither make yourself overly wise. why should you destroy yourself?
don't be too big-shot, neither be foolish. why should you die before your time?
it is good that you should take hold of this. yes, also don't withdraw your hand from that; for he who respects theory will emerge from them all.
wisdom is a strength to the wise man more than ten rulers who are in a city.
surely there is not a right man on land who does good and doesn't miss.
also don't take heed to all words that are spoken, lest you hear your worker curse you;
for often your own heart knows that you yourself have likewise cursed others.
all this i have proved in wisdom. i said, i will be wise; but she was far from me.
that which is, is far off and exceedingly deep. who can find it out?
i turned around, and my heart sought to know and to search out, and to seek wisdom and the scheme of things, and to know that big-shotness is stupidity, and that foolishness is madness.
i find more bitter than death the woman whose heart is snares and traps, whose hands are chains. whoever pleases theory shall escape from her; but the misser will be ensnared by her.
behold, i have found this, says the communer, to one another, to find an explanation
which my self still seeks, but i have not found. i have found one man amongst a thousand, but i have not found a woman amongst all those.
behold, i have only found this: that theory made mankind upright; but they search for many inventions.
8
who is like the wise man? and who knows the interpretation of a thing? a man's wisdom makes his face shine, and the hardness of his face is changed.
i say, keep the king's mouth. because of the oath to theory.
don't be hasty to go out of his presence. don't persist in a fracture thing, for he does whatever pleases him,
for the king's word is supreme. who can say to him, what are you doing?
whoever keeps the mitzvah shall not come to harm, and his wise heart will know the time and procedure.
for there is a time and procedure for every purpose, although the misery of man is heavy on him.
for he doesn't know that which will be; for who can tell him how it will be?
there is no man who sultans over the breathwind to contain the breathwind; neither does he sultan over the day of death. there is no discharge in war; neither shall big-shotness deliver those who its owner.
all this i have seen, and applied my mind to every work that is done under the sun. there is a time in which one man sultans over another to his fracture.
so i saw the big-shots buried. indeed they came also from dedication. they went and were forgotten in the city where they did this. this also is vanity.
because sentence against a fracture work is not executed speedily, therefore the heart of the sons of men is fully set in them to do fracture.
though a misser commits crimes a hundred times, and lives long, yet surely i know that it will be better with those who respects theory, who are reverent before him.
but it shall not be well with the big-shot, neither shall he lengthen days like a shadow, because he doesn't respect theory.
there is a vanity which is done on the land, that there are right men to whom it happens according to the work of the big-shots. again, there are big-shot men to whom it happens according to the work of the right. i said that this also is vanity.
then i commended mirth, because a man has no better thing under the sun than to eat, to drink, and to be joyful: for that will accompany him in his toil all the days of his life which theory has given him under the sun.
when i applied my heart to know wisdom, and to see the business that is done on the land (even though eyes see no sleep day or night),
then i saw all the work of theory, that man can't find out the work that is done under the sun, because however much a man toils to seek, yet he won't find. yes even though a wise man thinks he can comprehend, he won't be able to find.
9
for all this i laid to my heart, even to explore all this: that the right, and the wise, and their works, are in the hand of theory; whether it is love or hatred, man doesn't know; all is before them.
all things come alike to all. there is one event to the right and to the big-shot; to the good, to the clean, to the unclean, to him who slaughters, and to him who doesn't slaughter. as is the good, so is the misser; he who takes an oath, as he who respects an oath.
this is a fracture in all that is done under the sun, that there is one event to all. yes also, the heart of the sons of men is full of fracture, and madness is in their heart while they live, and after that they go to the dead.
for to him who is joined with all the living there is hope; for a living dog is better than a dead lion.
for the living know that they will die, but the dead don't know anything, neither do they have any more a reward; for their memory is forgotten.
also their love, their hatred, and their envy has gotten lost long ago; neither do they any longer have a portion to world in anything that is done under the sun.
go your way—eat your bread with joy, and drink your wine with a merry heart; for theory has already accepted your works.
let your garments be always white, and don't let your head lack oil.
live joyfully with the wife whom you love all the days of your life of vanity, which he has given you under the sun, all your days of vanity, for that is your portion in life, and in your toil in which you toil under the sun.
whatever your hand finds to do, do it with your might; for there is no work, nor plan, nor knowledge, nor wisdom, in sheol, where you are going.
i returned and saw under the sun that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happen to them all.
for man also doesn't know his time. as the fish that are taken in a fracture net, and as the birds that are caught in the snare, even so are the sons of men snared in a fracture time, when it falls suddenly on them.
i have also seen wisdom under the sun in this way, and she seemed great to me.
there was a little city, and few men within her; and a great king came against her, besieged her, and built great bulwarks against her.
now a poor wise man was found in her, and he by his wisdom delivered the city; yet no man remembered that same poor man.
then i said, wisdom is better than strength. nevertheless the poor man's wisdom is despised, and his words are not heard.
the words of the wise heard in quiet are better than the cry of him who rules amongst fools.
wisdom is better than weapons of war; but one misser lets much good get lost.
10
dead flies let the oil of the perfumer produce a fracture odour; so does a little folly outweigh wisdom and honour.
a wise man's heart is at his right hand, but a fool's heart at his left.
yes also when the fool walks by the way, his understanding fails him, and he says to everyone that he is a fool.
if the breathwind of the ruler rises up against you, don't leave your place; for gentleness lays great offences to rest.
there is a fracture which i have seen under the sun, the sort of error which proceeds from the ruler.
folly is set in great dignity, and the rich sit in a low place.
i have seen workers on horses, and princes walking like workers on the land.
he who digs a pit may fall into it; and whoever bursts through a wall may be bitten by a snake.
whoever carves out stones may be injured by them. whoever splits wood may be endangered by it.
if the axe is blunt, and one doesn't sharpen the edge, then he must use more strength; but skill brings success.
if the snake bites before it is charmed, then is there no profit for the charmer's tongue.
the words of a wise man's mouth are gracious; but a fool is swallowed by his own lips.
the beginning of the words of his mouth is foolishness; and the end of his talk is fracture madness.
a fool also multiplies words. man doesn't know what will be; and that which will be after him, who can tell him?
the toil of fools wearies every one of them; for he doesn't know how to go to the city.
woe to you, land, when your king is a child, and your princes eat in the morning.
happy are you, land, when your king is the son of nobles, and your princes eat in due season, for strength, and not for drunkenness.
by slothfulness the roof sinks in; and through idleness of the hands the house leaks.
a feast is made for laughter, and wine makes the life glad; and money is the answer for all things.
don't curse the king, no, not in your thoughts; and don't curse the rich in your bedroom, for a bird of the namespaces may carry your voice, and that which has wings may tell the matter.
11
cast your bread on the waters; for you shall find it after many days.
give a portion to seven, yes, even to eight; for you don't know what fracture will be on the land.
if the clouds are full of rain, they empty themselves on the land; and if a tree falls towards the south, or towards the north, in the place where the tree falls, there shall it be.
he who observes the wind won't sow; and he who regards the clouds won't reap.
as you don't know what is the way of the wind, nor how the bones grow in the womb of her who is with child; even so you don't know the work of theory who does all.
in the morning sow your seed, and in the evening don't withhold your hand; for you don't know which will prosper, whether this or that, or whether they both will be equally good.
truly the light is sweet, and it is a pleasant thing for the eyes to see the sun.
yes, if a man lives many years, let him rejoice in them all; but let him remember the days of darkness, for they shall be many. all that comes is vanity.
rejoice, young man, in your youth, and let your heart cheer you in the days of your youth, and walk in the ways of your heart, and in the sight of your eyes; but know that for all these things theory will bring you into judgement.
therefore remove sorrow from your heart, and put away fracture from your flesh; for youth and the dawn of life are vanity.
12
remember also your creator in the days of your youth, before the fracture days come, and the years draw near, when you will say, i have no pleasure in them;
before the sun, the light, the moon, and the stars are darkened, and the clouds return after the rain;
in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those who look out of the windows are darkened,
and the doors shall be shut in the street; when the sound of the grinding is low, and one shall rise up at the voice of a bird, and all the daughters of music shall be brought low;
yes, they shall be afraid of heights, and terrors will be on the way; and the almond tree shall blossom, and the grasshopper shall be a burden, and desire shall fail; because man goes to his world home, and the mourners go about the streets;
before the silver cord is severed, or the golden bowl is broken, or the pitcher is broken at the spring, or the wheel broken at the cistern,
and the dust returns to the land as she was, and the breathwind returns to theory who gave her.
vanity of vanities, says the communer. all is vanity.
further, because the communer was wise, he still taught the people knowledge. yes, he pondered, sought out, and set in order many proverbs.
the communer sought to find out acceptable words, and that which was written blamelessly, words of truth.
the words of the wise are like goads; and like nails well fastened are words from the lords of assemblies, which are given from one shepherd.
furthermore, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.
this is the end of the matter. all has been heard. respect theory and keep his mitzvahs; for this is the whole duty of man.
for theory will bring every work into judgement, with every hidden thing, whether good, or whether fracture.
ester
1
now in the days of ahasuerus (this is ahasuerus who reigned from india even to ethiopia, over one hundred and twenty-seven provinces),
in those days, when the king ahasuerus sat on the throne of his kingdom, which was in susa the palace,
in the third year of his reign, he made a feast for all his princes and his workers; the army of persia and media, the nobles and princes of the provinces being before him.
he displayed the riches of his heavyweighty kingdom and the honour of his excellent majesty many days, even one hundred and eighty days.
when these days were fulfilled, the king made a seven day feast for all the people who were present in susa the palace, both great and small, in the court of the garden of the king's palace.
there were hangings of white and blue material, fastened with cords of fine linen and purple to silver rings and marble pillars. the couches were of gold and silver, on a pavement of red, white, yellow, and black marble.
they gave them drinks in golden vessels of various kinds, including royal wine in abundance, according to the bounty of the king.
in accordance with the law, the drinking was not compulsory; for so the king had instructed all the officials of his house, that they should do according to every man's pleasure.
also vashti the queen made a feast for the women in the royal house which belonged to king ahasuerus.
on the seventh day, when the heart of the king was merry with wine, he said to mehuman, bicta, xharbona, bigta, and abagta, cetar, and karkas, the seven eunuchs who served in the presence of ahasuerus the king,
to let vashti the queen come the king wearing the royal crown, to show the people and the princes her beauty; for she was beautiful.
but the queen vashti refused to come at the king's word by the eunuchs. therefore the king was very angry, and his anger burnt in him.
then the king said to the wise men, who knew the times (for it was the king's custom to consult those who knew law and judgement;
and next to him were karshena, shetar, admata, tarshish, meres, marsena, and memukan, the seven princes of persia and media, who saw the king's face, and sat first in the kingdom),
what shall we do to queen vashti according to law, because she has not done the bidding of the king ahasuerus by the eunuchs?
memukan answered before the king and the princes, vashti the queen has not done wrong to just the king, but also to all the princes, and to all the people who are in all the provinces of the king ahasuerus.
for this deed of the queen will become known to all women, causing them to show contempt for their husbands when it is reported, ‘king ahasuerus said that vashti the queen should be let come before him, but she didn't come.'
today, the princesses of persia and media who have heard of the queen's deed will tell all the king's princes. this will cause much contempt and wrath.
if it pleases the king, let a royal word go from him, and let it be written amongst the laws of the persians and the medes, so that it cannot be altered, that vashti may never again come before king ahasuerus; and let the king give her royal estate to another who is better than she.
when the king's decree which he shall make is published throughout all his kingdom (for it is great), all the wives will give their husbands honour, both great and small.
this advice pleased the king and the princes, and the king did according to the word of memukan:
for he sent letters into all the king's provinces, into every province according to her writing, and to every people in their language, that every man should rule his own house, speaking in the language of his own people.
2
after these things, when the wrath of king ahasuerus was pacified, he remembered vashti, and what she had done, and what was decreed against her.
then the king's boys who served him said, let beautiful young virgins be sought for the king.
let the king appoint officers in all the provinces of his kingdom, that they may gather together all the beautiful young virgins to the citadel of susa, to the women's house, to the custody of hegai the king's eunuch, keeper of the women. let cosmetics be given them;
and let the maiden who pleases the king be queen instead of vashti. the thing pleased the king, and he did so.
there was a certain yeahudean in the citadel of susa whose name was mordekai, the son of yair, the son of shimei, the son of qish, a benyamini,
who had been carried away from yerushalem with the captives who had been carried away with yekoniyeah king of yeahudah, whom nebukadnezar the king of babylon had carried away.
he brought up hadasah, that is, ester, his uncle's daughter; for she had neither father nor mother. the maiden was fair and beautiful; and when her father and mother were dead, mordekai took her for his own daughter.
so, when the king's word and his decree was heard, and when many maidens were gathered together to the citadel of susa, to the custody of hegai, ester was taken into the king's house, to the custody of hegai, keeper of the women.
the maiden pleased him, and she obtained kindness from him. he quickly gave her cosmetics and her portions of food, and the seven choice maidens who were to be given her out of the king's house. he moved her and her maidens to the best place in the women's house.
ester had not made known her people nor her relatives, because mordekai had instructed her that she should not tell.
mordekai walked every day in front of the court of the women's house, to find out how ester was doing, and what would become of her.
each young woman's turn came to come to king ahasuerus after her purification for twelve months (for so were the days of their purification accomplished, six months with oil of myrrh, and six months with sweet fragrances and with preparations for beautifying women).
the young woman then came to the king like this: whatever she desired was given her to go with her out of the women's house to the king's house.
in the evening she went, and on the next day she returned into the second women's house, to the custody of shaashgac, the king's eunuch, who kept the concubines. she came in to the king no more, unless the king delighted in her, and she was called by name.
now when the turn of ester, the daughter of abixhail the uncle of mordekai, who had taken her for his daughter, came to come to the king, she required nothing but what hegai the king's eunuch, the keeper of the women, advised. ester obtained favour in the sight of all those who looked at her.
so ester was taken to king ahasuerus into his royal house in the tenth month, which is the month tebet, in the seventh year of his reign.
the king loved ester more than all the women, and she obtained favour and kindness in his sight more than all the virgins; so that he set the royal crown on her head, and made her queen instead of vashti.
then the king made a great feast for all his princes and his workers, even ester's feast; and he proclaimed a holiday in the provinces, and gave gifts according to the king's bounty.
when the virgins were gathered together the second time, mordekai was sitting in the king's gate.
ester had not yet made known her relatives nor her people, as mordekai had mitzva'ed her; for ester obeyed mordekai, like she did when she was brought up by him.
in those days, while mordekai was sitting in the king's gate, two of the king's eunuchs, bigtan and teresh, who were doorkeepers, were angry, and sought to lay hands on the king ahasuerus.
this thing became known to mordekai, who informed ester the queen; and ester informed the king in mordekai's name.
when this matter was investigated, and it was found to be so, they were both hanged on a gallows; and it was written in the book of the words of the days in the king's presence.
3
after these things king ahasuerus promoted haman the son of hamedata the agagi, and advanced him, and set his seat above all the princes who were with him.
all the king's workers who were in the king's gate bowed down and paid homage to haman, for the king had so mitzva'ed concerning him. but mordekai didn't bow down or pay him homage.
then the king's workers who were in the king's gate said to mordekai, why do you disobey the king's mitzvah?
and it was, when they spoke daily to him, and he didn't listen to them, that they told haman, to see whether mordekai's reason would stand; for he had told them that he was a yeahudean.
when haman saw that mordekai didn't bow down nor pay him homage, haman was full of wrath.
but he scorned the thought of laying hands on mordekai alone, for they had made known to him mordekai's people. therefore haman sought to destroy all the yeahudeans who were throughout the whole kingdom of ahasuerus, even mordekai's people.
in the first month, which is the month nisan, in the twelfth year of king ahasuerus, they cast pur, that is, the lot, before haman from day to day, and from month to month, and chose the twelfth month, which is the month adar.
haman said to king ahasuerus, there is a certain people scattered abroad and dispersed amongst the peoples in all the provinces of your kingdom, and their laws are different from other people's. they don't keep the king's laws. therefore it is not for the king's profit to allow them to remain.
if it pleases the king, let it be written that they be getting lost; and i will pay ten thousand talents of silver into the hands of those who are in charge of the king's business, to bring it into the king's treasuries.
the king took his ring from his hand, and gave it to haman the son of hamedata the agagi, the yeahudeans' enemy.
the king said to haman, the silver is given to you, the people also, to do with them as it seems good to you.
then the king's scribes were called in on the first month, on the thirteenth day of the month; and all that haman mitzva'ed was written to the king's local governors, and to the governors who were over every province, and to the princes of every people, to every province according to her writing, and to every people in their language. it was written in the name of king ahasuerus, and it was sealed with the king's ring.
letters were sent by couriers into all the king's provinces, to destroy, to kill, and to make get lost, all yeahudeans, both young and old, little children and women, in one day, even on the thirteenth day of the twelfth month, which is the month adar, and to plunder their possessions.
a copy of the letter, that the decree should be given out in every province, was published to all the peoples, that they should be ready against that day.
the couriers emerged in haste by the king's word, and the decree was given out in the citadel of susa. the king and haman sat down to drink; but the city of susa was perplexed.
4
now when mordekai found out all that was done, mordekai tore his clothes and put on sackcloth with ashes, and went out into the middle of the city, and wailed loudly and bitterly.
he came even before the king's gate, for no one is allowed inside the king's gate clothed with sackcloth.
in every province, wherever the king's word and his decree came, there was great mourning amongst the yeahudeans, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes.
ester's maidens and her eunuchs came and told her this, and the queen was exceedingly grieved. she sent clothing to mordekai, to replace his sackcloth, but he didn't receive it.
then ester called for hatakh, one of the king's eunuchs, whom he had appointed to attend her, and mitzva'ed him to go to mordekai, to find out what this was, and why it was.
so hatakh went out to mordekai, to the city square which was before the king's gate.
mordekai told him of all that had happened to him, and the exact sum of the money that haman had promised to pay to the king's treasuries for the making lost of the yeahudeans.
he also gave him the copy of the writing of the decree that was given out in susa to destroy them, to show it to ester, and to declare it to her, and to urge her to come to the king to make supplication to him, and to make request before him for her people.
hatakh came and told ester the words of mordekai.
then ester spoke to hatakh, and gave him a message to mordekai:
all the king's workers and the people of the king's provinces know that whoever, whether man or woman, comes to the king into the inner court without being called, there is one law for him, that he be put to death, except those to whom the king might hold out the golden sceptre, that he may live. i have not been called to come in to the king these thirty days.
they told ester's words to mordekai.
then mordekai asked them to return this answer to ester: don't think to yourself that you will escape in the king's house any more than all the yeahudeans.
for if you remain silent now, then relief and deliverance will come to the yeahudeans from another place, but you and your father's house will get lost. who knows if you haven't come to the kingdom for such a time as this?
then ester asked them to answer mordekai,
go, gather together all the yeahudeans who are present in susa, and fast for me, and neither eat nor drink three days, night or day. i and my maidens will also fast the same way. then i will coe to the king, which is against the law; and if i get lost, i get lost.
so mordekai went his way, and did according to all that ester had mitzva'ed him.
5
now on the third day, ester put on her royal clothing and stood in the inner court of the king's house, next to the king's house. the king sat on his royal throne in the royal house, next to the entrance of the house.
when the king saw ester the queen standing in the court, she obtained favour in his sight; and the king held out to ester the golden sceptre that was in his hand. so ester came near and touched the top of the sceptre.
then the king asked her, what would you like, queen ester? what is your request? it shall be given you even to the half of the kingdom.
ester said, if it seems good to the king, let the king and haman come today to the banquet that i have prepared for him.
then the king said, bring haman quickly, so that it may be done as ester has said. so the king and haman came to the banquet that ester had prepared.
the king said to ester at the banquet of wine, what is your petition? it shall be granted you. what is your request? even to the half of the kingdom it shall be done.
then ester answered and said, my petition and my request is this.
if i have found favour in the sight of the king, and if it pleases the king to grant my petition and to perform my request, let the king and haman come to the banquet that i will prepare for them, and i will do tomorrow as the king has said.
then haman went out that day joyful and glad of heart, but when haman saw mordekai in the king's gate, that he didn't stand up nor move for him, he was filled with wrath against mordekai.
nevertheless haman restrained himself, and went home. there, he sent and called for his friends and ceresh his wife.
haman recounted to them the heavyweight of his riches, the multitude of his children, all the things in which the king had promoted him, and how he had advanced him above the princes and workers of the king.
haman also said, yes, ester the queen let no man come in with the king to the banquet that she had prepared but myself; and tomorrow i am also invited by her together with the king.
yet all this avails me nothing, so long as i see mordekai the yeahudean sitting at the king's gate.
then ceresh his wife and all his friends said to him, let a gallows be made fifty cubits high, and in the morning speak to the king about hanging mordekai on it. then come merrily with the king to the banquet. this pleased haman, so he had the gallows made.
6
on that night, the king couldn't sleep. he said that the book of records of the words of the days should be brought, and they were read to the king.
it was found written that mordekai had told of bigtana and teresh, two of the king's eunuchs, who were doorkeepers, who had tried to lay hands on the king ahasuerus.
the king said, what honour and dignity has been given to mordekai for this? then the king's workers who attended him said, nothing has been done for him.
the king said, who is in the court? now haman had come into the outer court of the king's house, to speak to the king about hanging mordekai on the gallows that he had prepared for him.
the king's workers said to him, behold, haman stands in the court. the king said, let him come in.
so haman came in. the king said to him, what shall be done to the man whom the king delights to honour? now haman said in his heart, who would the king delight to honour more than myself?
haman said to the king, for the man whom the king delights to honour,
let royal clothing be brought which the king uses to wear, and the horse that the king rides on, and on the head of which a royal crown is set.
let the clothing and the horse be delivered to the hand of one of the king's most noble princes, that they may array the man whom the king delights to honour with them, and have him ride on horseback through the city square, and proclaim before him, ‘thus it shall be done to the man whom the king delights to honour.'
then the king said to haman, hurry and take the clothing and the horse, as you have said, and do this for mordekai the yeahudean, who sits at the king's gate. let nothing fail of all that you have spoken.
then haman took the clothing and the horse, and arrayed mordekai, and had him ride through the city square, and proclaimed before him, thus it shall be done to the man whom the king delights to honour.
mordekai came back to the king's gate, but haman hurried to his house, mourning and having his head covered.
haman recounted to ceresh his wife and all his friends everything that had happened to him. then his wise men and ceresh his wife said to him, if mordekai, before whom you have begun to fall, is of yeahudish descent, you will not prevail against him, but you will surely fall before him.
while they were yet talking with him, the king's eunuchs came, and hurried to bring haman to the banquet that ester had prepared.
7
so the king and haman came to banquet with ester the queen.
the king said again to ester on the second day at the banquet of wine, what is your petition, queen ester? it shall be granted you. what is your request? even to the half of the kingdom it shall be performed.
then ester the queen answered, if i have found favour in your sight, o king, and if it pleases the king, let my life be given me at my petition, and my people at my request.
for we are sold, i and my people, to be destroyed, to be slain, and to get lost. but if we had been sold for workers and female servants, i would have held my peace, although the adversary could not have compensated for the king's loss.
then king ahasuerus said to ester the queen, who is he, and where is he who dared presume in his heart to do so?
ester said, an adversary and an enemy, even this fracture haman. then haman was afraid before the king and the queen.
the king arose in his wrath from the banquet of wine and went into the palace garden. haman stood up to make request for his life to ester the queen, for he saw that there was fracture determined against him by the king.
then the king returned out of the palace garden into the place of the banquet of wine; and haman had fallen on the couch where ester was. then the king said, will he even assault the queen in front of me in the house? as the word went out of the king's mouth, they covered haman's face.
then xharbonah, one of the eunuchs who were with the king, said, behold, the gallows fifty cubits high, which haman has made for mordekai, who spoke good for the king, is standing at haman's house. the king said, hang him on it.
so they hanged haman on the gallows that he had prepared for mordekai. then the king's wrath was pacified.
8
on that day, king ahasuerus gave the house of haman, the yeahudeans' enemy, to ester the queen. mordekai came before the king; for ester had told what he was to her.
the king took off his ring, which he had taken from haman, and gave it to mordekai. ester set mordekai over the house of haman.
ester spoke yet again before the king, and fell down at his feet and begged him with tears to put away the fracture of haman the agagi, and his plan that he had planned against the yeahudeans.
then the king held out to ester the golden sceptre. so ester arose, and stood before the king.
she said, if it pleases the king, and if i have found favour in his sight, and the thing seems right to the king, and i am pleasing in his eyes, let it be written to reverse the letters devised by haman, the son of hamedata the agagi, which he wrote to make get lost the yeahudeans who are in all the king's provinces.
for how can i endure to see the fracture that would come to my people? how can i endure to see the getting lost of my relatives?
then king ahasuerus said to ester the queen and to mordekai the yeahudean, see, i have given ester the house of haman, and they have hanged him on the gallows because he laid his hand on the yeahudeans.
write also to the yeahudeans as it pleases you, in the king's name, and seal it with the king's ring; for the writing which is written in the king's name, and sealed with the king's ring, may not be reversed by any man.
then the king's scribes were called at that time, in the third month, which is the month sivan, on the twenty-third day of the month; and it was written according to all that mordekai mitzva'ed to the yeahudeans, and to the local governors, and the governors and princes of the provinces which are from india to ethiopia, one hundred and twenty-seven provinces, to every province according to its writing, and to every people in their language, and to the yeahudeans in their writing, and in their language.
he wrote in the name of king ahasuerus, and sealed it with the king's ring, and sent letters by courier on horseback, riding on royal horses that were bred from swift steeds.
in those letters, the king granted the yeahudeans who were in every city to gather themselves together and to defend their lives—to destroy, to kill, and to make get lost all the force of the people and province that would assault them, their little ones and women, and to plunder their possessions,
on one day in all the provinces of king ahasuerus, on the thirteenth day of the twelfth month, which is the month adar.
a copy of the letter, that the decree should be given out in every province, was published to all the peoples, that the yeahudeans should be ready for that day to avenge themselves on their enemies.
so the couriers who rode on royal horses went out, hastened and pressed on by the king's word. the decree was given out in the citadel of susa.
mordekai went out of the presence of the king in royal clothing of blue and white, and with a great crown of gold, and with a robe of fine linen and purple; and the city of susa shouted and was glad.
the yeahudeans had light, gladness, joy, and honour.
in every province and in every city, wherever the king's word and his decree came, the yeahudeans had gladness, joy, a feast and a holiday. many from amongst the peoples of the land became yeahudeans, for the fear of the yeahudeans had fallen on them.
9
now in the twelfth month, which is the month adar, on the thirteenth day of the month, when the king's word and his decree came near to be put in execution, on the day that the enemies of the yeahudeans hoped to conquer them, (but it turned out that the opposite happened, that the yeahudeans conquered those who hated them),
the yeahudeans gathered themselves together in their cities throughout all the provinces of the king ahasuerus, to lay hands on those who wanted to harm them. no one could withstand them, because the fear of them had fallen on all the people.
all the princes of the provinces, the local governors, the governors, and those who did the king's business helped the yeahudeans, because the fear of mordekai had fallen on them.
for mordekai was great in the king's house, and his fame went out throughout all the provinces, for the man mordekai grew greater and greater.
the yeahudeans struck all their enemies with the stroke of the sword, and with killing and getting lost, and did what they wanted to those who hated them.
in the citadel of susa, the yeahudeans killed and made get lost five hundred men.
they killed parshandata, dalfon, aspata,
porata, adalia, aridata,
parmashta, arisai, aridai, and vaicata,
the ten sons of haman the son of hamedata, the yeahudeans' enemy, but they didn't lay their hand on the plunder.
on that day, the number of those who were slain in the citadel of susa was brought before the king.
the king said to ester the queen, the yeahudeans have slain and made get lost five hundred men in the citadel of susa, including the ten sons of haman; what then have they done in the rest of the king's provinces. now what is your petition? it shall be granted you. what is your further request? it shall be done.
then ester said, if it pleases the king, let it be granted to the yeahudeans who are in susa to do tomorrow also according to today's decree, and let haman's ten sons be hanged on the gallows.
the king said that this should be done. a decree was given out in susa; and they hanged haman's ten sons.
the yeahudeans who were in susa gathered themselves together on the fourteenth day also of the month adar, and killed three hundred men in susa; but they didn't lay their hand on the plunder.
the other yeahudeans who were in the king's provinces gathered themselves together, defended their lives, had rest from their enemies, and killed seventy-five thousand of those who hated them; but they didn't lay their hand on the plunder.
this was done on the thirteenth day of the month adar; and on the fourteenth day of that month they rested and made it a day of feasting and gladness.
but the yeahudeans who were in susa assembled together on the thirteenth and on the fourteenth days of the month; and on the fifteenth day of that month, they rested, and made it a day of feasting and gladness.
therefore the yeahudeans of the villages, who live in the unwalled towns, make the fourteenth day of the month adar a day of gladness and feasting, a holiday, and a day of sending presents of food to one another.
mordekai wrote these things, and sent letters to all the yeahudeans who were in all the provinces of the king ahasuerus, both near and far,
to enjoin them that they should keep the fourteenth and fifteenth days of the month adar yearly,
as the days in which the yeahudeans had rest from their enemies, and the month which was turned to them from sorrow to gladness, and from mourning into a holiday; that they should make them days of feasting and gladness, and of sending presents of food to one another, and gifts to the needy.
the yeahudeans accepted the custom that they had begun, as mordekai had written to them,
because haman the son of hamedata, the agagi, the enemy of all the yeahudeans, had plotted against the yeahudeans to make them get lost, and had cast pur, that is the lot, to consume them and to make them get lost;
but when this became known to the king, he said by letters that his fracture plan, which he had planned against the yeahudeans, should return on his own head, and that he and his sons should be hanged on the gallows.
therefore they called these days purim, from the word pur. therefore because of all the words of this letter, and of that which they had seen concerning this matter, and that which had come to them,
the yeahudeans established and imposed on themselves, on their descendants, and on all those who joined themselves to them, so that it should not fail that they would keep these two days according to what was written and according to its appointed time every year;
and that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of purim should not fail from amongst the yeahudeans, nor their memory perish from their seed.
then ester the queen, the daughter of abixhail, and mordekai the yeahudean wrote with all authority to confirm this second letter of purim.
he sent letters to all the yeahudeans in the hundred and twenty-seven provinces of the kingdom of ahasuerus with words of peace and truth,
to confirm these days of purim in their appointed times, as mordekai the yeahudean and ester the queen had decreed, and as they had imposed upon themselves and their descendants in the matter of the fastings and their mourning.
the saying of ester confirmed these matters of purim; and it was written in the book.
10
king ahasuerus laid a tribute on the land and on the islands of the sea.
aren't all the acts of his authority and of his heroness, and the full account of the greatness of mordekai, to which the king advanced him, written in the book of the words of the days of the kings of media and persia?
for mordekai the yeahudean was next to king ahasuerus, and great amongst the yeahudeans and accepted by the multitude of his brothers, seeking the good of his people and speaking peace to all his descendants.
danial
1
in the third year of the reign of yeahoyaqim king of yeahudah, nebukadnezar king of babylon came to yerushalem and besieged her.
my mister gave yeahoyaqim king of yeahudah into his hand, with some of the vessels of the house of theory; and he carried them into the land of shinar to the house of his theory. he brought the vessels into the treasure house of his theory.
the king spoke to ashpenac, the mister of his eunuchs, that he should bring in some of the children of yisreal, even of the royal seed and of the nobles:
youths in whom was no defect, but well-favoured, skilful in all wisdom, endowed with knowledge, understanding science, and who had the ability to stand in the king's palace; and that he should teach them the learning and the language of the khaldeans.
the king appointed for them a daily portion of the king's delicacies and of the wine which he drank, and that they should be nourished three years, that at its end they should stand before the king.
now amongst these of the children of yeahudah were danial, xhananiyeah, misheal, and acariyeah.
the prince of the eunuchs gave names to them: to danial he gave the name belteshazar; to xhananiyeah, shadrakh; to misheal, meshakh; and to acariyeah, abednego.
but danial purposed in his heart that he would not defile himself with the king's delicacies, nor with the wine which he drank. therefore he requested of the prince of the eunuchs that he might not defile himself.
now theory made danial find kindness and wombings in the sight of the prince of the eunuchs.
the prince of the eunuchs said to danial, i respect my mister the king, who has appointed your food and your drink. for why should he see your faces worse looking than the youths who are of your own age? then you would endanger my head with the king.
then danial said to the steward whom the prince of the eunuchs had appointed over danial, xhananiyeah, misheal, and acariyeah:
test your workers, i beg you, ten days; and let them give us vegetables to eat and water to drink.
then let our faces be examined before you, and the face of the youths who eat of the king's delicacies; and as you see, deal with your workers.
so he listened to them in this matter, and tested them for ten days.
at the end of ten days, their faces appeared fairer and they were fatter in flesh than all the youths who ate of the king's delicacies.
so the steward took away their delicacies and the wine that they were given to drink, and gave them vegetables.
now as for these four youths, theory gave them knowledge and skill in all learning and wisdom; and danial had understanding in all visions and dreams.
at the end of the days which the king had appointed for bringing them in, the prince of the eunuchs brought them in before nebukadnezar.
the king talked with them; and amongst them all was found no one like danial, xhananiyeah, misheal, and acariyeah. therefore stood they before the king.
in every matter of wisdom and understanding concerning which the king enquired of them, he found them ten times better than all the magicians and enchanters who were in all his realm.
danial continued even to the first year of king cyrus.
2
in the second year of the reign of nebukadnezar, nebukadnezar dreamt dreams; and his breathwind was troubled, and his sleep went from him.
then the king said that the magicians, the enchanters, the sorcerers, and the khaldeans be called to tell the king his dreams. so they came in and stood before the king.
the king said to them, i have dreamt a dream, and my breathwind is troubled to know the dream.
then the khaldeans spoke to the king in the syrian language, o king, live to world. tell your workers the dream, and we will show the interpretation.
the king answered the khaldeans, the thing has gone from me. if you don't make known to me the dream and its interpretation, you will be cut in pieces, and your houses will be made a dunghill.
but if you show the dream and its interpretation, you will receive from me gifts, rewards, and great honour. therefore show me the dream and its interpretation.
they answered the second time and said, let the king tell his workers the dream, and we will show the interpretation.
the king answered, i know of a certainty that you are trying to gain time, because you see the thing has gone from me.
but if you don't make known to me the dream, there is but one law for you; for you have prepared lying and corrupt words to speak before me, until the situation changes. therefore tell me the dream, and i will know that you can show me her interpretation.
the khaldeans answered the king and said, there is not a man on the land who can show the king's matter, because no king, mister, or ruler has asked such a thing of any magician, enchanter, or khaldean.
it is a rare thing that the king requires, and there is no other who can show it before the king except the theories, whose dwelling is not with flesh.
because of this, the king was angry and very furious, and said that all the wise men of babylon be destroyed.
so the decree went out, and the wise men were to be slain. they sought danial and his companions to be slain.
then danial returned answer with counsel and prudence to ariokh the captain of the king's guard, who had gone out to kill the wise men of babylon.
he answered ariokh the king's captain, why is the decree so urgent from the king? then ariokh made the thing known to danial.
danial went in, and desired of the king that he would appoint him a time, and he would show the king the interpretation.
then danial went to his house and made the thing known to xhananiyeah, misheal, and acariyeah, his companions:
that they would desire wombings of the theory of namespaces concerning this secret, that danial and his companions would not perish with the rest of the wise men of babylon.
then the secret was revealed to danial in a vision of the night. then danial blessed the theory of namespaces.
danial answered, blessed be the name of theory from world and until world; for wisdom and might are his.
he changes the times and the seasons. he removes kings and sets up kings. he gives wisdom to the wise, and knowledge to those who have understanding.
he reveals the deep and secret things. he knows what is in the darkness, and the light dwells with him.
i thank you and praise you, o theory of my fathers, who have given me wisdom and might, and have now made known to me what we desired of you; for you have made known to us the king's matter.
therefore danial went in to ariokh, whom the king had appointed to destroy the wise men of babylon. he went and said this to him: don't destroy the wise men of babylon. bring me in before the king, and i will show to the king the interpretation.
then ariokh brought in danial before the king in haste, and said this to him: i have found a man of the children of the captivity of yeahudah who will make known to the king the interpretation.
the king answered danial, whose name was belteshazar, are you able to make known to me the dream which i have seen, and her interpretation?
danial answered before the king, and said, the secret which the king has demanded can't be shown to the king by wise men, enchanters, magicians, or soothsayers;
but there is a theory in the namespaces who reveals secrets, and he has made known to king nebukadnezar what will be in the latter days. your dream and the visions of your head on your bed are these:
as for you, o king, your thoughts came on your bed, what should happen hereafter; and he who reveals secrets has made known to you what will happen.
but as for me, this secret is not revealed to me for any wisdom that i have more than any living, but to the intent that the interpretation may be made known to the king, and that you may know the thoughts of your heart.
you, o king, saw, and behold, a great image. this image, which was mighty, and whose brightness was excellent, stood before you; and its appearance was terrifying.
as for this image, its head was of fine gold, its breast and its arms of silver, its belly and its thighs of bronze,
its legs of iron, its feet part of iron and part of clay.
you saw until a stone was cut out without hands, which struck the image on its feet that were of iron and clay, and broke them in pieces.
then the iron, the clay, the bronze, the silver, and the gold were broken in pieces together, and became like the chaff of the summer threshing floors. the wind carried them away, so that no place was found for them. the stone that struck the image became a great mountain and filled the whole land.
this is the dream; and we will tell her interpretation before the king.
you, o king, are king of kings, to whom the theory of namespaces has given the kingdom, the immunity, the authority, and the glory.
wherever the children of men dwell, he has given the animals of the field and the birds of the namespaces into your hand, and has made you rule over them all. you are the head of gold.
after you, another kingdom will arise that is inferior to you; and another third kingdom of bronze, which will rule over all the land.
the fourth kingdom will be authoritative as iron, because iron breaks in pieces and subdues all things; and as iron that crushes all these, it will break in pieces and crush.
whereas you saw the feet and toes, part of potters' clay and part of iron, it will be a divided kingdom; but there will be in it of the strength of the iron, because you saw the iron mixed with miry clay.
as the toes of the feet were part of iron, and part of clay, so the kingdom will be partly authoritative and partly brittle.
whereas you saw the iron mixed with miry clay, they will mingle themselves with the seed of men; but they won't cling to one another, even as iron does not mix with clay.
in the days of those kings the theory of namespaces will set up a kingdom which will never be destroyed, nor will her sovereignty be left to another people; but she will break in pieces and consume all these kingdoms, and she will stand to world.
because you saw that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the bronze, the clay, the silver, and the gold, the great theory has made known to the king what will happen hereafter. the dream is certain, and her interpretation sure.
then king nebukadnezar fell on his face, worshipped danial, and said that they should pour a rester and sweet odours to him.
the king answered to danial, and said, of a truth your theory is the theory of theories, and the mister of kings, and a revealler of secrets, since you have been able to reveal this secret.
then the king made danial great and gave him many great gifts, and made him rule over the whole province of babylon and to be chief governor over all the wise men of babylon.
danial requested of the king, and he appointed shadrakh, meshakh, and abednego over the affairs of the province of babylon, but danial was in the king's gate.
3
nebukadnezar the king made an image of gold, whose height was sixty cubits and her width six cubits. he set her up in the plain of dura, in the province of babylon.
then nebukadnezar the king sent to gather together the local governors, the deputies, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the inauguration of the image which nebukadnezar the king had set up.
then the local governors, the deputies, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces were gathered together to the inauguration of the image that nebukadnezar the king had set up; and they stood before the image that nebukadnezar had set up.
then the herald cried aloud, to you it is said, peoples, nations, and languages,
that whenever you hear the sound of the horn, flute, zither, lyre, harp, pipe, and all kinds of music, you fall down and worship the golden image that nebukadnezar the king has set up.
whoever doesn't fall down and worship shall be cast into the middle of a burning fiery furnace the same hour.
therefore at that time, when all the peoples heard the sound of the horn, flute, zither, lyre, harp, pipe, and all kinds of music, all the peoples, the nations, and the languages fell down and worshipped the golden image that nebukadnezar the king had set up.
therefore at that time certain khaldeans came near and brought accusation against the yeahudeans.
they answered nebukadnezar the king, o king, live for ever.
you, o king, have made a decree that every man who hears the sound of the horn, flute, zither, lyre, harp, pipe, and all kinds of music shall fall down and worship the golden image;
and whoever doesn't fall down and worship shall be cast into the middle of a burning fiery furnace.
there are certain yeahudeans whom you have appointed over the affairs of the province of babylon: shadrakh, meshakh, and abednego. these men, o king, have not respected you. they don't serve your theories, and don't worship the golden image which you have set up.
then nebukadnezar in rage and fury said that shadrakh, meshakh, and abednego be brought. then these men were brought before the king.
nebukadnezar answered them, is it true, shadrakh, meshakh, and abednego, that you don't serve my theories and you don't worship the golden image which i have set up?
now if you are ready whenever you hear the sound of the horn, flute, zither, lyre, harp, pipe, and all kinds of music to fall down and worship the image which i have made, good; but if you don't worship, you shall be cast the same hour into the middle of a burning fiery furnace. who is that theory who will deliver you out of my hands?
shadrakh, meshakh, and abednego answered the king, nebukadnezar, we have no need to answer you in this matter.
if it happens, our theory whom we serve is able to deliver us from the burning fiery furnace; and he will deliver us out of your hand, o king.
but if not, let it be known to you, o king, that we will not serve your theories or worship the golden image which you have set up.
then nebukadnezar was full of fury, and the form of his appearance was changed against shadrakh, meshakh, and abednego. he spoke, and commanded that they should heat the furnace seven times more than it was usually heated.
he commanded certain mighty men who were in his army to bind shadrakh, meshakh, and abednego, and to cast them into the burning fiery furnace.
then these men were bound in their pants, their tunics, and their mantles, and their other clothes, and were cast into the middle of the burning fiery furnace.
therefore because the king's command was urgent and the furnace exceedingly hot, the flame of the fire killed those men who took up shadrakh, meshakh, and abednego.
these three men, shadrakh, meshakh, and abednego, fell down bound into the middle of the burning fiery furnace.
then nebukadnezar the king was astonished and rose up in haste. he spoke and said to his counsellors, didn't we cast three men bound into the middle of the fire? they answered the king, true, o king.
he answered, look, i see four men loose, walking in the middle of the fire, and they are unharmed. the appearance of the fourth is like a son of the theories.
then nebukadnezar came near to the mouth of the burning fiery furnace. he spoke and said, shadrakh, meshakh, and abednego, you workers of the most high theory, come out, and come here. then shadrakh, meshakh, and abednego came out of the middle of the fire.
the local governors, the deputies, and the governors, and the king's counsellors, being gathered together, saw these men, that the fire had no power on their bodies. the hair of their head wasn't singed. their pants weren't changed. the smell of fire wasn't even on them.
nebukadnezar spoke and said, blessed be the theory of shadrakh, meshakh, and abednego, who has sent his messenger and delivered his workers who trusted in him, and have changed the king's word, and have yielded their bodies, that they might not serve nor worship any theory except their own theory.
therefore i make a decree that every people, nation, and language which speak anything fracture against the theory of shadrakh, meshakh, and abednego shall be cut in pieces, and their houses shall be made a dunghill, because there is no other theory who is able to deliver like this.
then the king promoted shadrakh, meshakh, and abednego in the province of babylon.
4
nebukadnezar the king, to all the peoples, nations, and languages, who dwell in all the land: peace be multiplied to you.
it has seemed good to me to show the signs and wonders that the most high theory has worked towards me.
how great are his signs. how authoritative are his wonders. his kingdom is a world kingdom. his sultanate is from generation to generation.
i, nebukadnezar, was at rest in my house, and flourishing in my palace.
i saw a dream which made me afraid; and the thoughts on my bed and the visions of my head troubled me.
therefore i made a decree to bring in all the wise men of babylon before me, that they might make known to me the interpretation of the dream.
then the magicians, the enchanters, the khaldeans, and the soothsayers came in; and i told them the dream, but they didn't make known to me her interpretation.
but at last, danial came in before me, whose name was belteshazar according to the name of my theory, and in whom is the breathwind of the dedicated theories. i told the dream before him, saying,
belteshazar, mister of the magicians, because i know that the breathwind of the dedicated theories is in you and no secret troubles you, tell me the visions of my dream that i have seen, and her interpretation.
these were the visions of my head on my bed: i saw, and behold, a tree in the middle of the land; and her height was great.
the tree grew and was authoritative. her height reached to the namespaces and her sight to the end of all the land.
her leaves were beautiful, and she had much fruit, and in her was food for all. the animals of the field had shade under her, and the birds of the namespaces lived in her branches, and all flesh was fed from her.
i saw in the visions of my head on my bed, and behold, a dedicated watcher came down from the namespaces.
he cried aloud and said this: ‘cut down the tree, and cut off her branches. shake off her leaves and scatter her fruit. let the animals get away from under her and the birds from her branches.
nevertheless leave the stump of her roots in the land, even with a band of iron and bronze, in the tender grass of the field; and let her be wet with the dew of the namespaces. let his portion be with the animals in the grass of the land.
let his heart be changed from man's, and let an animal's heart be given to him. then let seven times pass over him.
‘the sentence is by the decree of the watchers and the demand by the word of the dedicated ones, to the intent that the living may know that the most high rules in the kingdom of men, and gives her to whomever he will, and sets up over her the lowest of men.'
this dream i, king nebukadnezar, have seen; and you, belteshazar, declare the interpretation, because all the wise men of my kingdom are not able to make known to me the interpretation; but you are able, for the breathwind of the dedicated theories is in you.
then danial, whose name was belteshazar, was stricken mute for a while, and his thoughts troubled him. the king answered, belteshazar, don't let the dream or the interpretation, trouble you. belteshazar answered, my mister, may the dream be for those who hate you, and her interpretation to your adversaries.
the tree that you saw, which grew and was authoritative, whose height reached to the namespaces and her sight to all the land;
whose leaves were beautiful and her fruit plentiful, and in her was food for all; under which the animals of the field lived, and on whose branches the birds of the namespaces had their habitation—
she is you, o king, that have grown and become authoritative; for your greatness has grown, and reaches to the namespaces, and your sultanate to the end of the land.
whereas the king saw a dedicated watcher coming down from the namespaces and saying, ‘cut down the tree, and destroy her; nevertheless leave the stump of her roots in the land, even with a band of iron and bronze, in the tender grass of the field, and let her be wet with the dew of the namespaces. let his portion be with the animals of the field, until seven times pass over him.'
this is the interpretation, o king, and it is the decree of the most high, which has come on my mister the king:
you will be driven from men and your dwelling shall be with the animals of the field. you will be made to eat grass as oxen, and will be wet with the dew of the namespaces, and seven times shall pass over you, until you know that the most high rules in the kingdom of men, and gives her to whomever he will.
whereas it was said to leave the stump of the roots of the tree, your kingdom shall be sure to you after you know that namespaces rules.
therefore, o king, let my counsel be acceptable to you, and break off your misses by being right, and your distortions by showing grace to the poor. perhaps there may be a lengthening of your tranquillity.
all this came on the king nebukadnezar.
at the end of twelve months he was walking in the royal palace of babylon.
the king spoke and said, is not this great babylon, which i have built for the royal dwelling place by the authority of my immunity and for the heavyweight of my majesty?
while the word was in the king's mouth, a voice came from the namespaces, saying, o king nebukadnezar, to you it is spoken: ‘the kingdom has departed from you.
you shall be driven from men, and your dwelling shall be with the animals of the field. you shall be made to eat grass like oxen. seven times shall pass over you, until you know that the most high rules in the kingdom of men, and gives her to whomever he will.'
this was fulfilled the same hour on nebukadnezar. he was driven from men and ate grass like oxen; and his body was wet with the dew of the namespaces until his hair had grown like eagles' feathers, and his nails like birds' claws.
at the end of the days i, nebukadnezar, lifted up my eyes to the namespaces, and my understanding returned to me; and i blessed the most high, and i praised and honoured him who lives world, for his sultanate is a world sultanate, and his kingdom from generation to generation.
all the inhabitants of the land are reputed as nothing; and he does according to his will in the army of namespaces, and amongst the inhabitants of the land; and no one can stop his hand, or ask him, what are you doing?
at the same time my understanding returned to me; and for the heavyweight of my kingdom, my majesty and brightness returned to me. my counsellors and my misters sought me; and i was authoritated in my kingdom, and excellent greatness was added to me.
now i, nebukadnezar, praise and extol and honour the king of namespaces; for all his works are truth, and his ways justice; and those who walk in pride he is able to abase.
5
belshazar the king made a great feast to a thousand of his misters, and drank wine before the thousand.
belshazar, while he tasted the wine, said that the golden and silver vessels which nebukadnezar his father had taken out of the temple which was in yerushalem be brought to him, that the king and his misters, his wives and his concubines, might drink from them.
then they brought the golden vessels that were taken out of the temple of theory's house which was at yerushalem; and the king and his misters, his wives and his concubines, drank from them.
they drank wine, and praised the theories of gold, and of silver, of bronze, of iron, of wood, and of stone.
in the same hour, the fingers of a man's hand came out and wrote near the lamp stand on the plaster of the wall of the king's palace. the king saw the part of the hand that wrote.
then the king's face was changed in him, and his thoughts troubled him; and the joints of his thighs were loosened, and his knees struck one against another.
the king cried aloud to bring in the enchanters, the khaldeans, and the soothsayers. the king spoke and said to the wise men of babylon, whoever reads this writing and shows me her interpretation shall be clothed with purple, and have a chain of gold about his neck, and shall be the third ruler in the kingdom.
then all the king's wise men came in; but they could not read the writing, and couldn't make known to the king the interpretation.
then king belshazar was greatly troubled, and his face was changed in him, and his misters were perplexed.
the queen by reason of the words of the king and his misters came into the banquet house. the queen spoke and said, o king, live to world; don't let your thoughts trouble you, nor let your face be changed.
there is a man in your kingdom in whom is the breathwind of the dedicated theories; and in the days of your father, light and understanding and wisdom, like the wisdom of the theories, were found in him. the king, nebukadnezar, your father—yes, the king, your father—made him mister of the magicians, enchanters, khaldeans, and soothsayers,
because an excellent breathwind, knowledge, understanding, interpreting of dreams, showing of dark sentences, and dissolving of doubts were found in the same danial, whom the king named belteshazar. now let danial be called, and he will show the interpretation.
then danial was brought in before the king. the king spoke and said to danial, are you that danial of the children of the captivity of yeahudah, whom the king my father brought out of yeahudah?
i have heard of you, that the breathwind of the theories is in you and that light, understanding, and excellent wisdom are found in you.
now the wise men, the enchanters, have been brought in before me, that they should read this writing, and make known to me her interpretation; but they could not show the interpretation of the thing.
but i have heard of you, that you can give interpretations and dissolve doubts. now if you can read the writing and make known to me her interpretation, you shall be clothed with purple, and have a chain of gold around your neck, and shall be the third ruler in the kingdom.
then danial answered before the king, let your gifts be to yourself, and give your rewards to another. nevertheless, i will read the writing to the king, and make known to him the interpretation.
to you, king, the most high theory gave nebukadnezar your father the kingdom, and greatness, and heavyweight, and majesty.
because of the greatness that he gave him, all the peoples, nations, and languages trembled and feared before him. he killed whom he wanted to, and he kept alive whom he wanted to. he raised up whom he wanted to, and he put down whom he wanted to.
but when his heart was lifted up, and his breathwind was authoritated so that he dealt proudly, he was deposed from his kingly throne, and they took his heavyweight from him.
he was driven from the sons of men, and his heart was made like the animals', and his dwelling was with the wild donkeys. he was fed with grass like oxen, and his body was wet with the dew of the namespaces, until he knew that the most high theory rules in the kingdom of men, and that he sets up over her whomever he will.
you, his son, belshazar, have not humbled your heart, though you knew all this,
but have lifted up yourself against the mister of namespaces; and they have brought the vessels of his house before you, and you and your misters, your wives, and your concubines, have drunk wine from them. you have praised the theories of silver and gold, of bronze, iron, wood, and stone, which don't see, or hear, or know; and you have not glorified the theory in whose hand your breath is, and whose are all your ways.
then the part of the hand was sent from before him, and this writing was inscribed.
this is the writing that was inscribed: ‘mene, mene, tekel, upharsin.'
this is the interpretation of the thing: mene: theory has counted your kingdom, and brought her to an end.
tekel: you are weighed in the balances, and are found wanting.
peres: your kingdom is divided, and given to the medes and persians.
then belshazar said, and they clothed danial with purple, and put a chain of gold about his neck, and made proclamation concerning him, that he should be the third ruler in the kingdom.
in that night belshazar the khaldean king was slain.
darius the mede received the kingdom, being about sixty-two years old.
6
it pleased darius to set over the kingdom one hundred and twenty local governors, who should be throughout the whole kingdom;
and over them three presidents, of whom danial was one, that these local governors might give account to them, and that the king should suffer no loss.
then this danial was distinguished above the presidents and the local governors, because an excellent breathwind was in him; and the king thought to set him over the whole realm.
then the presidents and the local governors sought to find occasion against danial as touching the kingdom; but they could find no occasion or fault, because he was faithful. there wasn't any error or fault found in him.
then these men said, we won't find any occasion against this danial, unless we find it against him concerning the law of his theory.
then these presidents and local governors assembled together to the king, and said this to him, king darius, live to world.
all the presidents of the kingdom, the deputies and the local governors, the counsellors and the governors, have consulted together to establish a royal statute and to make a strong decree, that whoever asks a petition of any theory or man for thirty days, except of you, o king, he shall be cast into the den of lions.
now, o king, establish the decree and sign the writing, that she not be changed, according to the law of the medes and persians, which doesn't alter.
therefore king darius signed the writing and the decree.
when danial knew that the writing was signed, he went into his house (now his windows were open in his room towards yerushalem) and he knelt on his knees three times a day, and prayed, and gave thanks before his theory, as he did before.
then these men assembled together, and found danial making petition and supplication before his theory.
then they came near, and spoke before the king concerning the king's decree: haven't you signed a decree that every man who makes a petition to any theory or man within thirty days, except to you, o king, shall be cast into the den of lions? the king answered, this thing is true, according to the law of the medes and persians, which doesn't alter.
then they answered and said before the king, that danial, who is of the children of the captivity of yeahudah, doesn't respect you, o king, nor the decree that you have signed, but makes his petition three times a day.
then the king, when he heard these words, was very displeased, and set his heart on danial to deliver him; and he laboured until the going down of the sun to rescue him.
then these men assembled together to the king, and said to the king, know, o king, that it is a law of the medes and persians, that no decree nor statute which the king establishes may be changed.
then the king said, and they brought danial and cast him into the den of lions. the king spoke and said to danial, your theory whom you serve continually, he will deliver you.
a stone was brought, and laid on the mouth of the den; and the king sealed her with his own signet, and with the signet of his misters; that nothing might be changed concerning danial.
then the king went to his palace, and passed the night fasting. no musical instruments were brought before him; and his sleep fled from him.
then the king arose very early in the morning, and went in haste to the den of lions.
when he came near to the den to danial, he cried with a troubled voice. the king spoke and said to danial, danial, worker of the living theory, is your theory, whom you serve continually, able to deliver you from the lions?
then danial said to the king, o king, live to world.
my theory has sent his messenger, and has shut the lions' mouths, and they have not hurt me, because innocence was found in me before him; and also before you, o king, i have done no harm.
then the king was exceedingly glad, and said that they should take danial up out of the den. so danial was taken up out of the den, and no kind of harm was found on him, because he had trusted in his theory.
the king said, and they brought those men who had accused danial, and they cast them into the den of lions—them, their children, and their wives; and the lions mauled them, and broke all their bones in pieces before they came to the bottom of the den.
then king darius wrote to all the peoples, nations, and languages who dwell in all the land: peace be multiplied to you.
i make a decree that in all the sultanate of my kingdom men tremble and fear before the theory of danial. for he is the living theory, and steadfast to world. his kingdom is that which will not be destroyed. his sultanate will be even to the end.
he delivers and rescues. he works signs and wonders in the namespaces and in land, who has delivered danial from the hand of the lions.
so this danial prospered in the reign of darius and in the reign of cyrus the persian.
7
in the first year of belshazar king of babylon, danial had a dream and visions of his head while on his bed. then he wrote the dream and told the sum of the matters.
danial spoke and said, i saw in my vision by night, and, behold, the four winds of the namespaces broke out on the great sea.
four great animals came up from the sea, different from one another.
the first was like a lion, and had eagle's wings. i watched until her wings were plucked, and she was lifted up from the land and made to stand on two feet as a man. a man's heart was given to her.
behold, there was another animal, a second, like a bear. she was raised up on one side, and three ribs were in her mouth between her teeth. they said this to her: ‘arise. devour much flesh.'
after this i saw, and behold, another, like a leopard, which had on her back four wings of a bird. the animal also had four heads; and sultanate was given to her.
after this i saw in the night visions, and, behold, there was a fourth animal, awesome, powerful, and authoritative. she had great iron teeth. she devoured and broke in pieces, and stamped the residue with her feet. she was different from all the animals that were before her. she had ten horns.
i considered the horns, and behold, there came up amongst them another horn, a little one, before which three of the first horns were plucked up by the roots; and behold, in this horn were eyes like the eyes of a man, and a mouth speaking arrogantly.
i watched until thrones were placed, and one who was ancient of days sat. his clothing was white as snow, and the hair of his head like pure wool. his throne was fiery flames, and its wheels burning fire.
a fiery stream issued and came out from before him. thousands of thousands ministered to him. ten thousand times ten thousand stood before him. the judgement was set. the books were opened.
i watched at that time because of the voice of the arrogant words which the horn spoke. i watched even until the animal was slain, and her body destroyed, and she was given to be burnt with fire.
as for the rest of the animals, their sultanate was taken away; yet their lives were prolonged for a season and a time.
i saw in the night visions, and behold, there came with the clouds of the namespaces one like a son of man, and he came even to the ancient of days, and they brought him near before him.
sultanate was given him, and heavyweight, and a kingdom, that all the peoples, nations, and languages should serve him. his sultanate is a world sultanate, which will not pass away, and his kingdom one that will not be destroyed.
as for me, danial, my breathwind was grieved within my body, and the visions of my head troubled me.
i came near to one of those who stood by, and asked him the truth concerning all this. so he told me, and made me know the interpretation of the things.
‘these great animals, which are four, are four kings, who will arise out of the land.
but the dedicateds of the most high will receive the kingdom, and possess the kingdom until world, and until world worlds.'
then i desired to know the truth concerning the fourth animal, which was different from all of them, exceedingly terrible, whose teeth were of iron, and her nails of bronze; which devoured, broke in pieces, and stamped the residue with her feet;
and concerning the ten horns that were on her head and the other horn which came up, and before which three fell, even that horn that had eyes and a mouth that spoke arrogantly, whose look was more stout than her fellows.
i saw, and the same horn made war with the dedicateds, and prevailed against them,
until the ancient of days came, and judgement was given to the dedicateds of the most high, and the time came that the dedicateds possessed the kingdom.
so he said, ‘the fourth animal will be a fourth kingdom on land, which will be different from all the kingdoms, and will devour the whole land, and will tread her down and break her in pieces.
as for the ten horns, ten kings will arise out of this kingdom. another will arise after them; and he will be different from the former, and he will put down three kings.
he will speak words against the most high, and will wear out the dedicateds of the most high. he will plan to change the times and the law; and they will be given into his hand until a time and times and half a time.
‘but the judgement will be set, and they will take away his sultanate, to consume and to destroy her to the end.
the kingdom and the sultanate, and the greatness of the kingdoms under the whole namespaces, will be given to the people of the dedicateds of the most high. his kingdom is a world kingdom, and all sultanates will serve and obey him.'
here is the end of the matter. as for me, danial, my thoughts troubled me greatly, and my face was changed in me; but i kept the matter in my heart.
8
in the third year of the reign of king belshazar, a vision appeared to me, even to me, danial, after that which appeared to me at the first.
i saw the vision. now it was so, that when i saw, i was in the citadel of susa, which is in the province of elam. i saw in the vision, and i was by the river ulai.
then i lifted up my eyes and saw, and behold, a ram which had two horns stood before the river. the two horns were high, but one was higher than the other, and the higher came up last.
i saw the ram pushing westward, northward, and southward. no animals could stand before him. there wasn't any who could deliver out of his hand, but he did according to his will, and magnified himself.
as i was considering, behold, a male goat came from the west over the surface of the whole land, and didn't touch the ground. the goat had a notable horn between his eyes.
he came to the ram that had the two horns, which i saw standing before the river, and ran on him in the fury of his energy.
i saw him come close to the ram, and he was moved with anger against him, and struck the ram, and broke his two horns. there was no energy in the ram to stand before him; but he cast him down to the ground and trampled on him. there was no one who could deliver the ram out of his hand.
the male goat magnified himself exceedingly. when he was strong, the great horn was broken; and instead of her there came up four notable horns towards the four winds of the namespaces.
out of one of them came out a little horn which grew exceedingly great—towards the south, and towards the east, and towards the glorious land.
she grew great, even to the army of the namespaces; and she cast down some of the troop and of the stars to the ground and trampled on them.
yes, she magnified herself, even to the prince of the troop; and she took away from him the continual onup, and the place of his dedicated was cast down.
the troop was given over to her together with the continual onup through misstep. she cast down truth to the ground, and she did her pleasure and prospered.
then i heard a dedicated one speaking; and another dedicated one said to that certain one who spoke, how long will the vision about the continual onup, and the misstep that makes desolate, to give both the dedicated and the troop to be trodden under foot be?
he said to me, to two thousand and three hundred evenings and mornings. then the dedicated will be cleansed.
when i, even i danial, had seen the vision, i sought to understand her. then behold, there stood before me someone with the appearance of a man.
i heard a man's voice between the banks of the ulai, which called and said, gabrial, make this man understand the vision.
so he came near where i stood; and when he came, i was frightened, and fell on my face; but he said to me, understand, son of man, for the vision belongs to the time of the end.
now as he was speaking with me, i fell into a deep sleep with my face towards the ground; but he touched me and set me upright.
he said, behold, i will make you know what will be in the latter time of the indignation, for it belongs to the appointed time of the end.
the ram which you saw, that had the two horns, they are the kings of media and persia.
the rough male goat is the king of greece. the great horn that is between his eyes is the first king.
as for that which was broken, in the place where four stood up, four kingdoms will stand up out of the nation, but not with his energy.
in the latter time of their kingdom, when the missteppers have come to the full, a king of fierce face, and understanding riddles, will stand up.
his energy will be mighty, but not by his own energy. he will destroy awesomely, and will prosper in what he does. he will destroy the mighty ones and the dedicated people.
through his policy he will let deceit prosper in his hand. he will magnify himself in his heart, and he will destroy many in their security. he will also stand up against the prince of princes, but he will be broken without human hands.
the vision of the evenings and mornings which has been told is true; but seal up the vision, for it belongs to many days to come.
i, danial, fainted, and was sick for some days. then i rose up and did the king's business. i wondered about the vision, but no one understood.
9
in the first year of darius the son of ahasuerus, of the seed of the medes, who was made king over the realm of the khaldeans—
in the first year of his reign i, danial, understood by the books the number of the years about which yeahoh-vowelconsonant's word came to yeremiyeah the bringer for the accomplishing of the desolations of yerushalem, even seventy years.
i set my face to my mister theory, to seek by prayer and petitions, with fasting and sackcloth and ashes.
i prayed to yeahoh-vowelconsonant my theory, and made confession, and said, oh, mister, the great and dreadful theory, who keeps covenant and kindness with those who love him and keep his mitzvahs,
we have missed, and have dealt perversely, and have big-shotted, and have rebelled, even turning aside from your precepts and from your ordinances.
we haven't listened to your workers the bringers, who spoke in your name to our kings, our princes, and our fathers, and to all the people of the land.
mister, being right belongs to you, but to us confusion of face, as it is today; to the men of yeahudah, and to the inhabitants of yerushalem, and to all yisreal, who are near and who are far off, through all the countries where you have driven them, because of their above that they have aboved in you.
mister, to us belongs confusion of face, to our kings, to our princes, and to our fathers, because we have missed against you.
to my mister our theory belong wombings and forgiveness, for we have rebelled against him.
we haven't obeyed yeahoh-vowelconsonant our theory's voice, to walk in his torahs, which he set before us by his workers the bringers.
yes, all yisreal have transgressed your torah, turning aside, that they should not obey your voice. therefore the curse and the oath written in the torah of mosheh the worker of theory has been poured out on us, for we have missed against him.
he has confirmed his words, which he spoke against us and against our judges who judged us, by bringing on us a great fracture; for under the whole namespaces, such has not been done as has been done to yerushalem.
as it is written in the torah of mosheh, all this fracture has come on us. yet we have not entreated the favour of yeahoh-vowelconsonant our theory, that we should turn from our distortions and have discernment in your truth.
therefore yeahoh-vowelconsonant has watched over the fracture, and brought her on us; for yeahoh-vowelconsonant our theory is right in all his works which he does, and we have not obeyed his voice.
now, mister our theory, who has brought your people out of the land of egypt with a mighty hand, and have gotten yourself renown, as it is today, we have missed. we have big-shotted.
mister, according to all your being right, please let your anger and your wrath be turned away from your city yerushalem, your dedicated mountain; because for our misses and for the distortions of our fathers, yerushalem and your people have become a reproach to all who are around us.
now therefore, our theory, listen to the prayer of your worker and to his petitions, and let your face shine on your dedicated that is desolate, for my mister's sake.
my theory, turn your ear and hear. open your eyes and see our desolations, and the city which is called by your name; for we do not present our petitions before you for our being right, but for your many wombings' sake.
mister, hear. mister, forgive. mister, listen and do. don't defer, for your own sake, my theory, because your city and your people are called by your name.
while i was speaking, praying, and confessing my miss and the miss of my people yisreal, and presenting my supplication before yeahoh-vowelconsonant my theory for the dedicated mountain of my theory—
yes, while i was speaking in prayer—the man gabrial, whom i had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening rester.
he instructed me and talked with me, and said, danial, i have now come to give you wisdom and understanding.
at the beginning of your petitions the word emerged, and i have come to tell you, for you are greatly beloved. therefore consider the matter and understand the vision.
seventy weeks are decreed on your people and on your dedicated city, to finish misstep, to make an end of misses, to make reconciliation for distortion, to bring in worlds being right, to seal up vision and bringing, and to sink-swim the most dedicated.
know therefore and discern that from the going out of the mitzvah to restore and build yerushalem to the sink-swim-chat, the prince, will be seven weeks and sixty-two weeks. she will be built again, with street and moat, even in troubled times.
after the sixty-two weeks the sink-swim-chat will be cut off, and will have nothing. the people of the prince who come will destroy the city and the dedicated. the end will be with a flood, and war will be even to the end. desolations are determined.
he will make a firm covenant with many for one week. in the middle of the week he will let the slaughter and the rester cease. on the wing of abominations will come one who makes desolate; and even to the decreed full end, wrath will be poured out on the desolate.
10
in the third year of cyrus king of persia a message was revealed to danial, whose name was called belteshazar; and the message was true, even a great warfare. he understood the message, and had understanding of the vision.
in those days i, danial, was mourning three whole weeks.
i ate no pleasant food. no meat or wine came into my mouth. i didn't anoint myself at all, until three whole weeks were fulfilled.
in the twenty-fourth day of the first month, as i was by the side of the great river, which is xhideqel,
i lifted up my eyes and looked, and behold, there was a man clothed in linen, whose waist was adorned with pure gold of ufac.
his body also was like beryl, and his face as the appearance of lightning, and his eyes as flaming torches. his arms and his feet were like burnished bronze. the voice of his words was like the voice of a multitude.
i, danial, alone saw the vision, for the men who were with me didn't see the vision, but a great quaking fell on them, and they fled to hide themselves.
so i was left alone and saw this great vision. no strength remained in me; for my face grew deathly pale, and i retained no strength.
yet i heard the voice of his words. when i heard the voice of his words, then i fell into a deep sleep on my face, with my face towards the ground.
behold, a hand touched me, which set me on my knees and on the palms of my hands.
he said to me, danial, you greatly beloved man, understand the words that i speak to you, and stand upright, for i have been sent to you, now. when he had spoken this word to me, i stood trembling.
then he said to me, don't be afraid, danial; for from the first day that you set your heart to understand, and to humble yourself before your theory, your words were heard. i have come for your words' sake.
but the prince of the kingdom of persia withstood me twenty-one days; but, behold, mikheal, one of the chief princes, came to help me because i remained there with the kings of persia.
now i have come to make you understand what will happen to your people in the latter days, for the vision is yet for many days.
when he had spoken these words to me, i set my face towards the ground and was mute.
behold, one in the likeness of the sons of men touched my lips. then i opened my mouth, and spoke and said to him who stood before me, my mister, by reason of the vision my sorrows have overtaken me, and i retain no strength.
for how can the worker of this my mister talk with this my mister? for as for me, immediately there remained no strength in me. there was no breath left in me.
then one like the appearance of a man touched me again, and he strengthened me.
he said, greatly beloved man, don't be afraid. peace be to you. be strong. yes, be strong. when he spoke to me, i was strengthened, and said, let my mister speak, for you have strengthened me.
then he said, do you know why i have come to you? now i will return to fight with the prince of persia. when i go out, behold, the prince of greece will come.
but i will tell you that which is inscribed in the writing of truth. there is no one who holds with me against these but mikheal your prince.
11
as for me, in the first year of darius the mede, i stood up to confirm and strengthen him.
now i will show you the truth. behold, three more kings will stand up in persia. the fourth will be far richer than all of them. when he has grown strong through his riches, he will stir up all against the realm of greece.
a mighty king will stand up, who will rule with great rule, and do according to his will.
when he stands up, his kingdom will be broken and will be divided towards the four winds of the namespaces, but not to his posterity, nor according to his rule with which he ruled; for his kingdom will be plucked up, even for others besides these.
the king of the south will be strong. one of his princes will become stronger than him, and rule. his rule will be a great rule.
at the end of years they will join themselves together; and the daughter of the king of the south will come to the king of the north to make an agreement, but she will not retain the strength of her arm. he will also not stand, nor will his arm; but she will be given up, with those who brought her, and he who became the father of her, and he who strengthened her in those times.
but out of a shoot from her roots one will stand up in his place, who will come to the army and will come into the fortress of the king of the north, and will deal against them and will prevail.
he will also carry their theories with their molten images, and with their goodly vessels of silver and of gold, captive into egypt. he will refrain some years from the king of the north.
he will come into the realm of the king of the south, but he will return into his own land.
his sons will wage war, and will assemble a multitude of great forces which will come on, and overflow, and pass through. they will return and wage war, even to his fortress.
the king of the south will be moved with anger and will come out and fight with him, even with the king of the north. he will send out a great multitude, and the multitude will be given into his hand.
the multitude will be carried off, and his heart will be exalted. he will cast down tens of thousands, but he won't prevail.
the king of the north will return, and will send out a multitude greater than the former. he will come on at the end of the times, even of years, with a great army and with abundant supplies.
in those times many will stand up against the king of the south. also the children of the violent amongst your people will lift themselves up to establish the vision, but they will fall.
so the king of the north will come and cast up a mound, and take a well-fortified city. the forces of the south won't stand, neither will his select troops, neither will there be any strength to stand.
but he who comes against him will do according to his own will, and no one will stand before him. he will stand in the glorious land, and destruction will be in his hand.
he will set his face to come with the authority of his whole kingdom, and with him equitable conditions. he will perform them. he will give him the daughter of women, to destroy the kingdom, but she will not stand, and won't be for him.
after this he will turn his face to the islands, and will take many, but a prince will let the reproach offered by him cease. yes, moreover, he will let his reproach turn on him.
then he will turn his face towards the fortresses of his own land; but he will stumble and fall, and won't be found.
then one who will let a tax collector pass through the kingdom to maintain its heavyweight will stand up in his place; but within few days he shall be destroyed, not in anger, and not in battle.
in his place a contemptible person will stand up, to whom they had not given the honour of the kingdom; but he will come in time of security, and will obtain the kingdom by flatteries.
the overwhelming forces will be overwhelmed from before him, and will be broken. yes, also the prince of the covenant.
after the treaty made with him he will work deceitfully; for he will come up and will become strong with few people.
in time of security he will come even on the fattest places of the province. he will do that which his fathers have not done, nor his fathers' fathers. he will scatter amongst them prey, plunder, and wealth. yes, he will devise his plans against the strongholds, but only for a time.
he will stir up his energy and his courage against the king of the south with a great army; and the king of the south will wage war in battle with an exceedingly great and mighty army, but he won't stand; for they will devise plans against him.
yes, those who eat of his delicacies will destroy him, and his army will be swept away. many will fall down slain.
as for both these kings, their hearts will be to do fracture, and they will speak lies at one table; but she won't prosper, for the end will still be at the appointed time.
then he will return into his land with great wealth. his heart will be against the dedicated covenant. he will take action, and return to his own land.
he will return at the appointed time and come into the south; but she won't be in the latter time as she was in the former.
for ships of kitim will come against him. therefore he will be grieved, and will return, and have indignation against the dedicated covenant, and will take action. he will even return, and have regard to those who forsake the dedicated covenant.
forces from him will void the dedicated, even the fortress, and will take away the continual onup. then they will set up the abomination that makes desolate.
he will corrupt those who big-shot against the covenant by flatteries; but the people who know their theory will be strong and take action.
those who are wise amongst the people will instruct many; yet they will fall by the sword and by flame, by captivity and by plunder, many days.
now when they fall, they will be helped with a little help; but many will join themselves to them with flatteries.
some of those who are wise will fall—to refine them, and to purify, and to make them white, even to the time of the end, because it is yet for the time appointed.
the king will do according to his will. he will exalt himself and magnify himself above every theory, and will speak marvellous things against the theory of theories. he will prosper until the indignation is accomplished, for that which is determined will be done.
he won't regard the theories of his fathers, or the desire of women, or regard any theory; for he will magnify himself above all.
but in their place, he will honour the theory of fortresses. he will honour a theory whom his fathers didn't know with gold, silver, and with precious stones and pleasant things.
he will deal with the strongest fortresses by the help of a foreign theory. he will increase with heavyweight whoever acknowledges him. he will let them rule over many, and will divide the land for a price.
at the time of the end the king of the south will contend with him; and the king of the north will come against him like a whirlwind, with chariots, with horsemen, and with many ships. he will come into the countries, and will overflow and pass through.
he will come also into the glorious land, and many countries will be overthrown; but these will be delivered out of his hand: adom, moab, and the chief of the children of amon.
he will also stretch out his hand on the countries. the land of egypt won't escape.
but he will rule over the treasures of gold and of silver, and over all the precious things of egypt. the libyans and the ethiopians will follow his steps.
but news out of the east and out of the north will trouble him; and he will go out with great fury to destroy and utterly to sweep away many.
he will plant the tents of his palace between the sea and the glorious dedicated mountain; yet he will come to his end, and no one will help him.
12
at that time mikheal will stand up, the great prince who stands for the children of your people; and there will be a time of trouble, such as never was since there was a nation even to that same time. at that time your people will be delivered, everyone who is found written in the book.
many of those who sleep in the dust of the land will awake, some to world life, and some to shame and world contempt.
those who are wise will shine as the brightness of the expanse. those who turn many to being right will shine as the stars to world and until.
but you, danial, shut up the words and seal the book, even to the time of the end. many will run back and forth, and knowledge will be increased.
then i, danial, looked, and behold, two others stood, one on the river bank on this side, and the other on the river bank on that side.
one said to the man clothed in linen, who was above the waters of the river, how long will it be to the end of these wonders?
i heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand to the namespaces, and swore by him who lives world that it will be for a time, times, and a half; and when they have finished breaking in pieces the hand of the dedicated people, all these things will be finished.
i heard, but i didn't understand. then i said, my mister, what will be the outcome of these things?
he said, go your way, danial; for the words are shut up and sealed until the time of the end.
many will purify themselves, and make themselves white, and be refined, but the big-shots will big-shot; and none of the big-shots will understand, but those who are wise will understand.
from the time that the continual onup is taken away and the abomination that makes desolate set up, there will be one thousand and two hundred and ninety days.
happy is he who waits, and comes to the one thousand and three hundred and thirty-five days.
but go your way until the end; for you will rest, and will stand in your inheritance at the end of the days.
ecra
1
now in the first year of cyrus king of persia, that yeahoh-vowelconsonant's word by yeremiyeah's mouth might be accomplished, yeahoh-vowelconsonant stirred up the breathwind of cyrus king of persia, so that he made a proclamation throughout all his kingdom, and also in writing, saying,
cyrus king of persia says, ‘yeahoh-vowelconsonant, the theory of the namespaces, has given me all the kingdoms of the land; and he has ordered me to build him a house in yerushalem, which is in yeahudah.
whoever there is amongst you of all his people, may his theory be with him, and let him go up to yerushalem, which is in yeahudah, and build the house of yeahoh-vowelconsonant, the theory of yisreal (he is theory), which is in yerushalem.
whoever is left, in any place where he lives, let the men of his place help him with silver, with gold, with goods, and with animals, in addition to the contribution for theory's house which is in yerushalem.'
then the heads of fathers' households of yeahudah and benyamin, the kohens and the levis, all whose breathwind theory had stirred to go up, rose up to build yeahoh-vowelconsonant's house which is in yerushalem.
all those who were around them strengthened their hands with vessels of silver, with gold, with goods, with animals, and with precious things, in addition to all that was willingly contributed.
also cyrus the king brought out the vessels of yeahoh-vowelconsonant's house, which nebukadnezar had brought out of yerushalem, and had put in the house of his theories;
even those, cyrus king of persia brought out by the hand of mitredat the treasurer, and counted them out to sheshbazar the prince of yeahudah.
this is the number of them: thirty platters of gold, one thousand platters of silver, twenty-nine knives,
thirty bowls of gold, four hundred and ten silver bowls of a second kind, and one thousand other vessels.
all the vessels of gold and of silver were five thousand and four hundred. sheshbazar brought all these up when the captives were brought up from babylon to yerushalem.
2
now these are the children of the province who went up out of the captivity of those who had been carried away, whom nebukadnezar the king of babylon had carried away to babylon, and who returned to yerushalem and yeahudah, everyone to his city;
who came with cerubbabel, yeshua, nexhemiyeah, seraiyeah, reelaiyeah, mordekai, bilshan, mispar, bigvai, rexhum, and baanah. the number of the men of the people of yisreal:
the children of parosh, two thousand and one hundred and seventy-two.
the children of shefatiyeah, three hundred and seventy-two.
the children of araxh, seven hundred and seventy-five.
the children of paxhat-moab, of the children of yeshua and yoab, two thousand and eight hundred and twelve.
the children of elam, one thousand and two hundred and fifty-four.
the children of catu, nine hundred and forty-five.
the children of cakai, seven hundred and sixty.
the children of bani, six hundred and forty-two.
the children of bebai, six hundred and twenty-three.
the children of acgad, one thousand and two hundred and twenty-two.
the children of adoniqam, six hundred and sixty-six.
the children of bigvai, two thousand and fifty-six.
the children of adin, four hundred and fifty-four.
the children of ater, of xheceqiyeah, ninety-eight.
the children of bezai, three hundred and twenty-three.
the children of yorah, one hundred and twelve.
the children of xhashum, two hundred and twenty-three.
the children of gibbar, ninety-five.
the children of beit-lexhem, one hundred and twenty-three.
the men of netofah, fifty-six.
the men of anatot, one hundred and twenty-eight.
the children of acmavet, forty-two.
the children of qiriat arim, khefirah, and beerot, seven hundred and forty-three.
the children of ramah and geba, six hundred and twenty-one.
the men of mikhmas, one hundred and twenty-two.
the men of beit-al and ai, two hundred and twenty-three.
the children of nebo, fifty-two.
the children of magbish, one hundred and fifty-six.
the children of the other elam, one thousand and two hundred and fifty-four.
the children of xharim, three hundred and twenty.
the children of lod, xhadid, and ono, seven hundred and twenty-five.
the children of yerixho, three hundred and forty-five.
the children of senaah, three thousand and six hundred and thirty.
the kohens: the children of yedaiyeah, of the house of yeshua, nine hundred and seventy-three.
the children of imer, one thousand and fifty-two.
the children of pashxhur, one thousand and two hundred and forty-seven.
the children of xharim, one thousand and seventeen.
the levis: the children of yeshua and qadmial, of the children of hodaviyeaho, seventy-four.
the singers: the children of asaf, one hundred and twenty-eight.
the children of the gatekeepers: the children of shalum, the children of ater, the children of talmon, the children of aqub, the children of xhatita, the children of shobai, in all one hundred and thirty-nine.
the temple workers: the children of zixha, the children of xhasufa, the children of tabaot,
the children of qeros, the children of siaha, the children of padon,
the children of lebanah, the children of xhagabah, the children of aqub,
the children of xhagab, the children of shamlai, the children of xhanan,
the children of gidel, the children of gaxhar, the children of reaiyeah,
the children of rezin, the children of neqoda, the children of gacam,
the children of uca, the children of paseaxh, the children of besai,
the children of asnah, the children of meunim, the children of nefisim,
the children of baqbuq, the children of xhaqufa, the children of xharxhur,
the children of bazlut, the children of mexhida, the children of xharsha,
the children of barqos, the children of sisera, the children of temaxh,
the children of neziaxh, the children of xhatifa.
the children of shlomo's workers: the children of sotai, the children of hasoferet, the children of peruda,
the children of yaalah, the children of darqon, the children of gidel,
the children of shefatiyeah, the children of xhatil, the children of pokheret hazebaim, the children of ami.
all the temple workers, and the children of shlomo's workers, were three hundred and ninety-two.
these were those who went up from tel melaxh, tel xharsha, kherub, adan, and imer; but they could not show their fathers' houses and their seed, whether they were of yisreal:
the children of delaiyeah, the children of tobiyeah, the children of neqoda, six hundred and fifty-two.
of the children of the kohens: the children of xhabaiyeah, the children of haqoz, and the children of barcilai, who took a wife of the daughters of barcilai the gileadi, and was called after their name.
these sought their place amongst those who were registered by genealogy, but they were not found; therefore they were deemed disqualified and removed from the kohenhood.
the governor told them that they should not eat of the most dedicated things until a kohen stood up with urim and with thummim.
the whole community together was forty-two thousand and three hundred and sixty,
in addition to their male workers and their female workers, of whom there were seven thousand and three hundred and thirty-seven; and they had two hundred singing men and singing women.
their horses were seven hundred and thirty-six; their mules, two hundred and forty-five;
their camels, four hundred and thirty-five; their donkeys, six thousand and seven hundred and twenty.
some of the heads of fathers' households, when they came to yeahoh-vowelconsonant's house which is in yerushalem, contributed to theory's house to set it up in its place.
they gave according to their ability into the treasury of the work sixty-one thousand darics of gold, five thousand minas of silver, and one hundred kohens' garments.
so the kohens and the levis, with some of the people, the singers, the gatekeepers, and the temple workers, lived in their cities, and all yisreal in their cities.
3
when the seventh month had come, and the children of yisreal were in the cities, the people gathered themselves together as one man to yerushalem.
then yeshua the son of yozadaq stood up with his brothers the kohens and cerubbabel the son of shealtial and his relatives, and built the slaughter-place of the theory of yisreal, to let up onups on it, as it is written in the torah of mosheh the man of theory.
in spite of their fear because of the peoples of the surrounding lands, they set the slaughter-place on its base; and they upped onups on it to yeahoh-vowelconsonant, even onups morning and evening.
they did the feast of booths, as it is written, and upped daily by number, according to the ordinance, as the duty of every day required;
and afterward the continual onup, the new-mooners, of all the set feasts of yeahoh-vowelconsonant that were dedicated, and of everyone who contributed a contribution to yeahoh-vowelconsonant.
from the first day of the seventh month, they began to let up onups to yeahoh-vowelconsonant; but the foundation of yeahoh-vowelconsonant's temple was not yet laid.
they also gave money to the masons and to the carpenters. they also gave food, drink, and oil to the people of zidon and tyre to bring cedar trees from lebanon to the sea, to yopa, according to the grant that they had from cyrus king of persia.
now in the second year of their coming to theory's house at yerushalem, in the second month, cerubbabel the son of shealtial, yeshua the son of yozadaq, and the rest of their brothers the kohens and the levis, and all those who had come out of the captivity to yerushalem, began the work and appointed the levis, from twenty years old and upward, to have the oversight of the work of yeahoh-vowelconsonant's house.
then yeshua stood with his sons and his brothers, qadmial and his sons, the sons of yeahudah, together to have the oversight of the workmen in theory's house: the sons of xhenadad, with their sons and their brothers the levis.
when the builders laid the foundation of yeahoh-vowelconsonant's temple, they set the kohens in their vestments with trumpets, with the levis the sons of asaf with cymbals, to praise yeahoh-vowelconsonant, according to the directions of david king of yisreal.
they sang to one another in praising and giving thanks to yeahoh-vowelconsonant, for he is good, for his kindness is to world towards yisreal. all the people shouted with a great shout, when they praised yeahoh-vowelconsonant, because the foundation of yeahoh-vowelconsonant's house had been laid.
but many of the kohens and levis and heads of fathers' households, the old men who had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice. many also shouted aloud for joy,
so that the people could not discern the noise of the shout of joy from the noise of the weeping of the people; for the people shouted with a loud shout, and the noise was heard far away.
4
now when the adversaries of yeahudah and benyamin heard that the children of the captivity were building a temple to yeahoh-vowelconsonant, the theory of yisreal,
they came near to cerubbabel, and to the heads of fathers' households, and said to them, let us build with you, for we seek your theory as you do; and we have been sacrificing to him since the days of esar xhadon king of assyria, who brought us up here.
but cerubbabel, yeshua, and the rest of the heads of fathers' households of yisreal said to them, you have nothing to do with us in building a house to our theory; but we ourselves together will build to yeahoh-vowelconsonant, the theory of yisreal, as king cyrus the king of persia has mitzva'ed us.
then the people of the land weakened the hands of the people of yeahudah, and troubled them in building.
they hired counsellors against them to frustrate their purpose all the days of cyrus king of persia, even until the reign of darius king of persia.
in the reign of ahasuerus, in the beginning of his reign, they wrote an accusation against the inhabitants of yeahudah and yerushalem.
in the days of artaxerxes, bishlam, mitredat, tabeal, and the rest of his companions wrote to artaxerxes king of persia; and the writing of the letter was written in syrian and delivered in the syrian language.
rexhum the chancellor and shimshai the scribe wrote a letter against yerushalem to artaxerxes the king as follows.
then rexhum the chancellor, shimshai the scribe, and the rest of their companions, the dinais, and the afarsatkhis, the tarpelis, the afarsis, the arkhevis, the babylonians, the shushankhis, the dehais, the elamis,
and the rest of the nations whom the great and noble osnappar brought over and settled in the city of shomron, and in the rest of the country beyond the river, and so forth, wrote.
this is the copy of the letter that they sent: to king artaxerxes, from your workers, the people beyond the river.
be it known to the king that the yeahudeans who came up from you have come to us to yerushalem. they are building the rebellious and bad city, and have finished the walls and repaired the foundations.
be it known now to the king that if this city is built and the walls finished, they will not pay tribute, custom, or toll, and in the end it will be hurtful to the kings.
now because we eat the salt of the palace and it is not appropriate for us to see the king's dishonour, therefore we have sent and informed the king,
that search may be made in the book of the records of your fathers. you will see in the book of the records, and know that this city is a rebellious city, and hurtful to kings and provinces, and that they have started rebellions within it in the past. that is why this city was destroyed.
we inform the king that if this city is built and the walls finished, then you will have no possession beyond the river.
then the king sent an answer to rexhum the chancellor, and to shimshai the scribe, and to the rest of their companions who live in shomron, and in the rest of the country beyond the river: peace.
the letter which you sent to us has been plainly read before me.
i decreed, and search has been made, and it was found that this city has made insurrection against kings in the past, and that rebellion and revolts have been made in her.
there have also been authoritative kings over yerushalem who have ruled over all the country beyond the river; and tribute, custom, and toll was paid to them.
make a decree now to make these men cease, and that this city not be built until a decree is made by me.
be careful that you not be slack doing so. why should damage grow to the hurt of the kings?
then when the copy of king artaxerxes' letter was read before rexhum, shimshai the scribe, and their companions, they went in haste to yerushalem to the yeahudeans, and made them to cease by force of arms.
then work stopped on theory's house which is at yerushalem. it stopped until the second year of the reign of darius king of persia.
5
now the bringers, xhagai the bringer and cekariyeah the son of ido, come-brought to the yeahudeans who were in yeahudah and yerushalem. they come-brought to them in the name of the theory of yisreal.
then cerubbabel the son of shealtial, and yeshua the son of yozadaq rose up and began to build theory's house which is at yerushalem; and with them were the bringers of theory, helping them.
at the same time tattenai, the governor beyond the river, came to them, with shetarbozenai and their companions, and asked them, who gave you a decree to build this house and to finish this wall?
they also asked for the names of the men who were making this building.
but the eye of their theory was on the elders of the yeahudeans, and they didn't make them cease until the matter should come to darius, and an answer should be returned by letter concerning it.
the copy of the letter that tattenai, the governor beyond the river, and shetarbozenai, and his companions the afarsakhis who were beyond the river, sent to darius the king follows.
they sent a letter to him, in which was written: to darius the king, all peace.
be it known to the king that we went into the province of yeahudah, to the house of the great theory, which is being built with great stones and timber is laid in the walls. this work goes on with diligence and prospers in their hands.
then we asked those elders, and said to them thus, who gave you a decree to build this house, and to finish this wall?
we asked them their names also, to inform you that we might write the names of the men who were at their head.
thus they returned us answer, saying, we are the workers of the theory of namespaces and land and are building the house that was built these many years ago, which a great king of yisreal built and finished.
but after our fathers had provoked the theory of namespaces to wrath, he gave them into the hand of nebukadnezar king of babylon, the khaldean, who destroyed this house and carried the people away into babylon.
but in the first year of cyrus king of babylon, cyrus the king made a decree to build this house of theory.
the gold and silver vessels of theory's house, which nebukadnezar took out of the temple that was in yerushalem and brought into the temple of babylon, those cyrus the king also took out of the temple of babylon, and they were delivered to one whose name was sheshbazar, whom he had made governor.
he said to him, ‘take these vessels, go, put them in the temple that is in yerushalem, and let theory's house be built in her place.'
then the same sheshbazar came and laid the foundations of theory's house which is in yerushalem. since that time even until now it has been being built, and yet it is not completed.
now therefore, if it seems good to the king, let a search be made in the king's treasure house, which is there at babylon, whether it is so that a decree was made by cyrus the king to build this house of theory at yerushalem; and let the king send his pleasure to us concerning this matter.
6
then darius the king made a decree, and the house of the archives, where the treasures were laid up in babylon, was searched.
a scroll was found at axhmeta, in the palace that is in the province of media, and in it this was written for a record:
in the first year of cyrus the king, cyrus the king made a decree: concerning theory's house at yerushalem, let the house be built, the place where they slaughter slaughters, and let her foundations be strongly laid, with her height sixty cubits and her width sixty cubits;
with three courses of great stones and a course of new timber. let the expenses be given out of the king's house.
also let the gold and silver vessels of theory's house, which nebukadnezar took out of the temple which is at yerushalem and brought to babylon, be restored and brought again to the temple which is at yerushalem, everything to her place. you shall put them in theory's house.
now therefore, tattenai, governor beyond the river, shetarbozenai, and your companions the afarsakhis, who are beyond the river, you must stay far from there.
leave the work of this house of theory alone; let the governor of the yeahudeans and the elders of the yeahudeans build this house of theory in her place.
moreover i make a decree regarding what you shall do for these elders of the yeahudeans for the building of this house of theory: that of the king's goods, even of the tribute beyond the river, expenses must be given with all diligence to these men, that they not be hindered.
that which they have need of, including young bulls, rams, and lambs, for onups to the theory of namespaces; also wheat, salt, wine, and oil, according to the word of the kohens who are at yerushalem, let it be given them day by day without fail,
that they may near-in slaughters of pleasant aroma to the theory of namespaces, and pray for the life of the king and of his sons.
i have also made a decree that whoever alters this message, let a beam be pulled out from his house, and let him be lifted up and fastened on it; and let his house be made a dunghill for this.
may the theory who has let his name dwell there overthrow all kings and peoples who stretch out their hand to alter this, to destroy this house of theory which is at yerushalem. i darius have made a decree. let it be done with all diligence.
then tattenai, the governor beyond the river, shetarbozenai, and their companions did accordingly with all diligence, because darius the king had sent a decree.
the elders of the yeahudeans built and prospered, through the come-bringing of xhagai the bringer and cekariyeah the son of ido. they built and finished it, according to the command of the theory of yisreal, and according to the decree of cyrus, darius, and artaxerxes king of persia.
this house was finished on the third day of the month adar, which was in the sixth year of the reign of darius the king.
the children of yisreal, the kohens, the levis, and the rest of the children of the captivity, kept the inauguration of this house of theory with joy.
they neared-in at the inauguration of this house of theory one hundred bulls, two hundred rams, four hundred lambs; and for a misser for all yisreal, twelve male goats, according to the number of the branches of yisreal.
they set the kohens in their divisions and the levis in their courses, for the work of theory which is at yerushalem, as it is written in the book of mosheh.
the children of the captivity kept the stop-skip on the fourteenth day of the first month.
because the kohens and the levis had purified themselves together, all of them were pure. they killed the stop-skip for all the children of the captivity, for their brothers the kohens, and for themselves.
the children of yisreal who had returned out of the captivity, and all who had differentiated themselves to them from the uncleaness of the nations of the land to seek yeahoh-vowelconsonant, the theory of yisreal, ate,
and kept the feast of unleavened bread seven days with joy; because yeahoh-vowelconsonant had made them joyful, and had turned the heart of the king of assyria to them, to strengthen their hands in the work of theory, the theory of yisreal's house.
7
now after these things, in the reign of artaxerxes king of persia, ecra the son of seraiyeah, the son of acariyeah, the son of xhilqiyeah,
the son of shalum, the son of zadoq, the son of axhitub,
the son of amariyeah, the son of acariyeah, the son of meraiot,
the son of ceraxhiyeah, the son of uci, the son of buqi,
the son of abishua, the son of pinxhas, the son of aleacar, the son of ahron the chief kohen—
this ecra went up from babylon. he was a skilled scribe in the torah of mosheh, which yeahoh-vowelconsonant, the theory of yisreal, had given; and the king granted him all his request, according to yeahoh-vowelconsonant his theory's hand on him.
some of the children of yisreal, including some of the kohens, the levis, the singers, the gatekeepers, and the temple workers went up to yerushalem in the seventh year of artaxerxes the king.
he came to yerushalem in the fifth month, which was in the seventh year of the king.
for on the first day of the first month he began to go up from babylon; and on the first day of the fifth month he came to yerushalem, according to the good hand of his theory on him.
for ecra had set his heart to seek yeahoh-vowelconsonant's torah, and to do it, and to teach statutes and ordinances in yisreal.
now this is the copy of the letter that king artaxerxes gave to ecra the kohen, the scribe, even the scribe of the words of yeahoh-vowelconsonant's mitzvahs, and of his statutes to yisreal:
artaxerxes, king of kings, to ecra the kohen, the scribe of the torah of the perfect theory of namespaces. now
i make a decree that all those of the people of yisreal and their kohens and the levis in my realm, who intend of their own free will to go to yerushalem, go with you.
because you are sent by the king and his seven counsellors to enquire concerning yeahudah and yerushalem, according to the torah of your theory which is in your hand,
and to carry the silver and gold, which the king and his counsellors have contributed to the theory of yisreal, whose habitation is in yerushalem,
and all the silver and gold that you will find in all the province of babylon, with the contribution of the people and of the kohens, contributing to the house of their theory which is in yerushalem.
therefore you shall with all diligence buy with this money bulls, rams, and lambs with their resters and their pourers, and shall near them in on the slaughter-place of the house of your theory which is in yerushalem.
whatever seems good to you and to your brothers to do with the rest of the silver and the gold, do that according to the will of your theory.
the vessels that are given to you for the service of the house of your theory, deliver before the theory of yerushalem.
whatever more will be needed for the house of your theory, which you may have occasion to give, give it out of the king's treasure house.
i, even i, artaxerxes the king, make a decree to all the treasurers who are beyond the river, that whatever ecra the kohen, the scribe of the torah of the theory of namespaces, requires of you, it shall be done with all diligence,
up to one hundred talents of silver, and to one hundred cors of wheat, and to one hundred baths of wine, and to one hundred baths of oil, and salt without prescribing how much.
whatever is commanded by the theory of namespaces, let it be done exactly for the house of the theory of namespaces; for why should there be wrath against the realm of the king and his sons?
also we inform you that it shall not be lawful to impose tribute, custom, or toll on any of the kohens, levis, singers, gatekeepers, temple workers, or labourers of this house of theory.
you, ecra, according to the wisdom of your theory that is in your hand, appoint magistrates and judges who may judge all the people who are beyond the river, who all know the torahs of your theory; and teach him who doesn't know them.
whoever will not do the torah of your theory and the torah of the king, let judgement be executed on him with all diligence, whether it is to death, or to banishment, or to confiscation of goods, or to imprisonment.
blessed be yeahoh-vowelconsonant, the theory of our fathers, who has put such a thing as this in the king's heart, to beautify yeahoh-vowelconsonant's house which is in yerushalem;
and has extended kindness to me before the king and his counsellors, and before all the king's mighty princes. i was strengthened according to yeahoh-vowelconsonant my theory's hand on me, and i gathered together chief men out of yisreal to go up with me.
8
now these are the heads of their fathers' households, and this is the genealogy of those who went up with me from babylon, in the reign of artaxerxes the king:
of the sons of pinxhas, gershom. of the sons of itamar, danial. of the sons of david, xhatush.
of the sons of shekaniyeah, of the sons of parosh, cekariyeah; and with him were listed by genealogy of the males one hundred and fifty.
of the sons of paxhat-moab, aliheoenai the son of ceraxhiyeah; and with him two hundred males.
of the sons of shekaniyeah, the son of yaxhacial; and with him three hundred males.
of the sons of adin, ebed the son of yonatan; and with him fifty males.
of the sons of elam, yeshaiyeah the son of ataliyeah; and with him seventy males.
of the sons of shefatiyeah, cebadiyeah the son of mikheal; and with him eighty males.
of the sons of yoab, obadiyeah the son of yexhial; and with him two hundred and eighteen males.
of the sons of shelomit, the son of yosifiyeah; and with him one hundred and sixty males.
of the sons of bebai, cekariyeah the son of bebai; and with him twenty-eight males.
of the sons of acgad, yoxhanan the son of haqatan; and with him one hundred and ten males.
of the sons of adoniqam, who were the last, their names are: alifelet, yeual, and shemaiyeah; and with them sixty males.
of the sons of bigvai, utai and cabud; and with them seventy males.
i gathered them together to the river that runs to ahava; and there we encamped three days. then i looked around at the people and the kohens, and found there were none of the sons of levi.
then i sent for aliecer, for arial, for shemaiyeah, for alnatan, for yarib, for alnatan, for natan, for cekariyeah, and for meshulam, chief men; also for yoiarib and for alnatan, who were teachers.
i sent them out to ido the chief at the place kasifia; and i told them what they should tell ido and his brothers the temple workers at the place kasifia, that they should bring to us ministers for the house of our theory.
according to the good hand of our theory on us they brought us a man of discretion, of the sons of maxhli, the son of levi, the son of yisreal, namely sherebiyeah, with his sons and his brothers, eighteen;
and xhashabiyeah, and with him yeshaiyeah of the sons of merari, his brothers and their sons, twenty;
and of the temple workers, whom david and the princes had given for the work of the levis, two hundred and twenty temple workers. all of them were mentioned by name.
then i proclaimed a fast there at the river ahava, that we might humble ourselves before our theory, to seek from him a straight way for us, for our little ones, and for all our acquisitions.
for i was ashamed to ask of the king a band of soldiers and horsemen to help us against the enemy on the way, because we had spoken to the king, saying, the hand of our theory is on all those who seek him, for good; but his strength and his wrath is against all those who forsake him.
so we fasted and begged our theory for this, and he granted our request.
then i made get lost apart twelve of the chiefs of the kohens, even sherebiyeah, xhashabiyeah, and ten of their brothers with them,
and weighed to them the silver, the gold, and the vessels, even the higher for the house of our theory, which the king, his counsellors, his princes, and all yisreal there present, had highed.
i weighed into their hand six hundred and fifty talents of silver, one hundred talents of silver vessels, one hundred talents of gold,
twenty bowls of gold weighing one thousand darics, and two vessels of fine bright bronze, precious as gold.
i said to them, you are dedicated to yeahoh-vowelconsonant, and the vessels are dedicated. the silver and the gold are a contribution to yeahoh-vowelconsonant, the theory of your fathers.
watch and keep them until you weigh them before the chiefs of the kohens, the levis, and the princes of the fathers' households of yisreal at yerushalem, in the rooms of yeahoh-vowelconsonant's house.
so the kohens and the levis received the weight of the silver, the gold, and the vessels, to bring them to yerushalem to the house of our theory.
then we departed from the river ahava on the twelfth day of the first month, to go to yerushalem. the hand of our theory was on us, and he delivered us from the hand of the enemy and the bandits by the way.
we came to yerushalem, and stayed there three days.
on the fourth day the silver and the gold and the vessels were weighed in the house of our theory into the hand of meremot the son of uriyeah the kohen; and with him was aleacar the son of pinxhas; and with them were yocabad the son of yeshua, and noadiyeah the son of binui, the levis.
everything was counted and weighed; and all the weight was written at that time.
the children of the captivity, who had come out of exile, neared-in onups to the theory of yisreal: twelve bulls for all yisreal, ninety-six rams, seventy-seven lambs, and twelve male goats for a misser. all this was an onup to yeahoh-vowelconsonant.
they delivered the king's commissions to the king's local governors and to the governors beyond the river. so they supported the people and theory's house.
9
now when these things were done, the princes came near to me, saying, the people of yisreal, the kohens, and the levis have not differentiated themselves from the peoples of the lands, following their abominations, even those of the kanaanis, the xhitis, the pericis, the yebusis, the amonis, the moabis, the egyptians, and the amoris.
for they have taken of their daughters for themselves and for their sons, so that the dedicated seed have mixed themselves with the peoples of the lands. yes, the hand of the princes and rulers has been chief in this above.
when i heard this thing, i tore my garment and my robe, and pulled the hair out of my head and of my beard, and sat down confounded.
then everyone who trembled at the words of the theory of yisreal were assembled to me because of the above of the exiles; and i sat confounded until the evening rester.
at the evening rester i rose up from my humiliation, even with my garment and my robe torn; and i fell on my knees, and spread out my hands to yeahoh-vowelconsonant my theory;
and i said, my theory, i am ashamed and blush to lift up my face to you, my theory, for our distortions have increased over our head, and our guiltiness has grown up to the namespaces.
since the days of our fathers we have been exceedingly guilty to this day; and for our distortions we, our kings, and our kohens have been delivered into the hand of the kings of the lands, to the sword, to captivity, to plunder, and to confusion of face, as it is this day.
now for a little moment grace has been shown from yeahoh-vowelconsonant our theory, to leave us a remnant to escape, and to give us a stake in his dedicated place, that our theory may lighten our eyes, and revive us a little in our work.
for we are workers; yet our theory has not forsaken us in our work, but has extended kindness to us in the sight of the kings of persia, to revive us, to set up the house of our theory, and to repair its ruins, and to give us a wall in yeahudah and in yerushalem.
now, our theory, what shall we say after this? for we have forsaken your mitzvahs,
which you have mitzva'ed by your workers the bringers, saying, ‘the land to which you come to inherit is an unclean land through the uncleanness of the peoples of the lands, through their abominations, which have filled her from one end to another with their filthiness.
now therefore don't give your daughters to their sons. don't take their daughters to your sons, nor seek their peace or their good until world, that you may be strong and eat the good of the land, and leave it for an inheritance to your children until world.'
after all that has come on us for our fracture deeds and for our great guilt, since you, our theory, have punished us less than our distortions deserve, and have given us such a remnant,
shall we again break your mitzvahs, and join ourselves with the peoples that do these abominations? wouldn't you be angry with us until you had consumed us, so that there would be no remnant, nor any to escape?
yeahoh-vowelconsonant, the theory of yisreal, you are right; for we are left a remnant that has escaped, as it is today. behold, we are before you in our guiltiness; for no one can stand before you because of this.
10
now while ecra prayed and made confession, weeping and casting himself down before theory's house, there was gathered together to him out of yisreal a very great community of men and women and children; for the people wept very bitterly.
shekaniyeah the son of yexhial, one of the sons of elam, answered ecra, we have aboved in our theory, and have married foreign women of the peoples of the land. yet now there is hope for yisreal concerning this thing.
now therefore let's make a covenant with our theory to put away all the wives and those who are born of them, according to the counsel of my mister and of those who tremble at the mitzvah of our theory. let it be done according to the torah.
arise, for the matter belongs to you and we are with you. be courageous, and do it.
then ecra arose, and made the chiefs of the kohens, the levis, and all yisreal to swear that they would do according to this word. so they swore.
then ecra rose up from before theory's house, and went into the room of yeahoxhanan the son of aliashib. when he came there, he didn't eat bread or drink water, for he mourned because of the above of the exiles.
they made a proclamation throughout yeahudah and yerushalem to all the children of the exile, that they should gather themselves together to yerushalem;
and that whoever didn't come within three days, according to the counsel of the princes and the elders, all his acquisitions should be forfeited, and he himself differentiated from the community of the exile.
then all the men of yeahudah and benyamin gathered themselves together to yerushalem within the three days. it was the ninth month, on the twentieth day of the month; and all the people sat in the wide place in front of theory's house, trembling because of this matter, and because of the great rain.
ecra the kohen stood up and said to them, you have aboved, and have married foreign women, increasing the guilt of yisreal.
now therefore make confession to yeahoh-vowelconsonant, the theory of your fathers and do his pleasure. differentiate yourselves from the peoples of the land and from the foreign women.
then all the community answered with a loud voice, we must do as you have said concerning us.
but the people are many, and it is a time of much rain, and we are not able to stand outside. this is not a work of one day or two, for we have greatly misstepped in this matter.
now let our princes be appointed for all the community, and let all those who are in our cities who have married foreign women come at appointed times, and with them the elders of every city and her judges, until the fierce wrath of our theory is turned from us, until this matter is resolved.
only yonatan the son of asahal and yaxhceiyeah the son of tiqvah stood up against this; and meshulam and shabetai the levi helped them.
the children of the exile did so. ecra the kohen, with certain heads of fathers' households, after their fathers' houses, and all of them by their names, were differentiated; and they sat down in the first day of the tenth month to examine the matter.
they finished with all the men who had married foreign women by the first day of the first month.
amongst the sons of the kohens there were found who had married foreign women: of the sons of yeshua, the son of yozadaq, and his brothers: maaseiyeah, aliecer, yarib, and gedaliyeah.
they gave their hand that they would put away their wives; and being guilty, a ram of the flock for their guilt.
of the sons of imer: xhanani and cebadiyeah.
of the sons of xharim: maaseiyeah, aliyeah, shemaiyeah, yexhial, and uciyeah.
of the sons of pashxhur: alioenai, maaseiyeah, yishmeal, netanal, yocabad, and alasah.
of the levis: yocabad, shimei, qelaiyeah (also called qelita), petaxhiyeah, yeahudah, and aliecer.
of the singers: aliashib. of the gatekeepers: shalum, telem, and uri.
of yisreal: of the sons of parosh: ramiyeah, yiciyeah, malkiyeah, miyamin, aleacar, malkiyeah, and benaiyeah.
of the sons of elam: mataniyeah, cekariyeah, yexhial, abdi, yeremot, and aliyeah.
of the sons of catu: alioenai, aliashib, mataniyeah, yeremot, cabad, and acica.
of the sons of bebai: yeahoxhanan, xhananiyeah, cabai, and atlai.
of the sons of bani: meshulam, malukh, adaiyeah, yashub, sheal, and yeremot.
of the sons of paxhat-moab: adna, khelal, benaiyeah, maaseiyeah, mataniyeah, bezalal, binui, and manasheh.
of the sons of xharim: aliecer, ishiyeah, malkiyeah, shemaiyeah, shimeon,
benyamin, malukh, and shemariyeah.
of the sons of xhashum: matenai, matatah, cabad, alifelet, yeremai, manasheh, and shimei.
of the sons of bani: maadai, amram, uel,
benaiyeah, bedeiyeah, kheluhi,
vaniah, meremot, aliashib,
mataniyeah, matenai, yaasu,
bani, binui, shimei,
shelemiyeah, natan, adaiyeah,
makhnadebai, shashai, sharai,
acaral, shelemiyeaho, shemariyeah,
shalum, amariyeah, and yosef.
of the sons of nebo: yeial, matitiyeah, cabad, zebina, ido, yoal, and benaiyeah.
all these had taken foreign wives. some of them had wives by whom they had children.
nexhemiyeah
1
the words of nexhemiyeah the son of xhakaliyeah. now in the month khislev, in the twentieth year, as i was in susa the palace,
xhanani, one of my brothers, came, he and certain men out of yeahudah; and i asked them about the yeahudeans who had escaped, who were left of the captivity, and concerning yerushalem.
they said to me, the remnant who are left of the captivity there in the province are in great affliction and reproach. the wall of yerushalem is also burst, and her gates are burnt with fire.
when i heard these words, i sat down and wept, and mourned several days; and i fasted and prayed before the theory of the namespaces,
and said, i beg you, yeahoh-vowelconsonant, the theory of the namespaces, the great and awesome theory who keeps covenant and kindness with those who love him and keep his mitzvahs,
let your ear now be attentive and your eyes open, that you may listen to the prayer of your worker which i pray before you at this time, day and night, for the children of yisreal your workers, while i confess the misses of the children of yisreal which we have missed against you. yes, i and my father's house have missed.
we have dealt very corruptly against you, and have not kept the mitzvahs, nor the statutes, nor the ordinances, which you mitzva'ed your worker mosheh.
remember, i beg you, the word that you mitzva'ed your worker mosheh, saying, ‘if you above, i will scatter you amongst the peoples;
but if you return to me, and keep my mitzvahs and do them, though your outcasts were in the uttermost part of the namespaces, yet i will gather them from there, and will bring them to the place that i have chosen, to let my name dwell there.'
now these are your workers and your people, whom you have redeemed by your great energy and by your strong hand.
mister, i beg you, let your ear be attentive now to the prayer of your worker, and to the prayer of your workers who delight to respect your name; and please prosper your worker today, and give him wombing in the sight of this man. now i was cup bearer to the king.
2
in the month nisan, in the twentieth year of artaxerxes the king, when wine was before him, i picked up the wine, and gave her to the king. now i had not been sad before in his presence.
the king said to me, why is your face sad, since you are not sick? this is nothing else but sorrow of heart. then i was very much afraid.
i said to the king, let the king live to world. why shouldn't my face be sad, when the city, the place of my fathers' tombs, lies waste, and her gates have been consumed with fire?
then the king said to me, what is your request? so i prayed to the theory of the namespaces.
i said to the king, if it pleases the king, and if your worker has found favour in your sight, i ask that you would send me to yeahudah, to the city of my fathers' tombs, that i may build her.
the king said to me (the queen was also sitting by him), how long will your journey be? when will you return? so it pleased the king to send me, and i set a time for him.
moreover i said to the king, if it pleases the king, let letters be given me to the governors beyond the river, that they may let me pass through until i come to yeahudah;
and a letter to asaf the keeper of the king's forest, that he may give me timber to make beams for the gates of the citadel by the temple, for the wall of the city, and for the house that i will occupy. the king granted my requests, because of the good hand of my theory on me.
then i came to the governors beyond the river, and gave them the king's letters. now the king had sent captains of the army and horsemen with me.
when sanbalat the xhoroni and tobiyeah the amoni worker heard of it, it grieved them exceedingly, because a man had come to seek the welfare of the children of yisreal.
so i came to yerushalem, and was there three days.
i arose in the night, i and a few men with me. i didn't tell anyone what my theory put into my heart to do for yerushalem. there wasn't any animal with me except the animal that i rode on.
i went out by night by the valley gate towards the jackal's well, then to the dung gate; and i inspected the walls of yerushalem, which were broken down, and her gates were consumed with fire.
then i went on to the spring gate and to the king's pool, but there was no place for the animal that was under me to pass.
then i went up in the night by the brook and inspected the wall; and i turned back, and came by the valley gate, and so returned.
the rulers didn't know where i went, or what i did. i had not as yet told it to the yeahudeans, nor to the kohens, nor to the nobles, nor to the rulers, nor to the rest who did the work.
then i said to them, you see the bad situation that we are in, how yerushalem lies waste, and its gates are burnt with fire. come, let's build up the wall of yerushalem, that we won't be disgraced.
i told them about the hand of my theory which was good on me, and also about the king's words that he had spoken to me. they said, let's rise up and build. so they strengthened their hands for the good work.
but when sanbalat the xhoroni, tobiyeah the amoni worker, and geshem the arabian, heard it, they ridiculed us and despised us, and said, what is this thing that you are doing? will you rebel against the king?
then i answered them, and said to them, the theory of namespaces will prosper us. therefore we, his workers, will arise and build; but you have no portion, nor right, nor remembering in yerushalem.
3
then aliashib the high kohen rose up with his brothers the kohens, and they built the sheep gate. they dedicated it, and set up its doors. they dedicated it even to the tower of hameah, to the tower of xhananal.
next to him the men of yerixho built. next to them cakur the son of imri built.
the sons of hasenah built the fish gate. they laid its beams, and set up its doors, its bolts, and its bars.
next to them, meremot the son of uriyeah, the son of haqoz made repairs. next to them, meshulam the son of berekhiyeah, the son of meshecabal made repairs. next to them, zadoq the son of baana made repairs.
next to them, the teqois made repairs; but their nobles didn't put their necks to their mister's work.
yoiada the son of paseaxh and meshulam the son of besodeiah repaired the old gate. they laid its beams and set up its doors, its bolts, and its bars.
next to them, melatiyeah the gibeoni and yadon the meronoti, the men of gibeon and of mizpah, repaired the residence of the governor beyond the river.
next to him, ucial the son of xharhaiyeah, goldsmiths, made repairs. next to him, xhananiyeah, one of the perfumers, made repairs, and they fortified yerushalem even to the wide wall.
next to them, refaiyeah the son of xhur, the ruler of half the district of yerushalem, made repairs.
next to them, yedaiyeah the son of xharumaf made repairs across from his house. next to him, xhatush the son of xhashabneiyeah made repairs.
malkiyeah the son of xharim and xhashub the son of paxhat-moab repaired another portion and the tower of the furnaces.
next to him, shalum the son of haloxhesh, the ruler of half the district of yerushalem, he and his daughters made repairs.
xhanun and the inhabitants of canoaxh repaired the valley gate. they built it, and set up its doors, its bolts, and its bars, and one thousand cubits of the wall to the dung gate.
malkiyeah the son of rexhab, the ruler of the district of beit hakherem, repaired the dung gate. he built it, and set up its doors, its bolts, and its bars.
shallun the son of kol-xhoceh, the ruler of the district of mizpah, repaired the spring gate. he built it, covered it, and set up its doors, its bolts, and its bars; and he repaired the wall of the pool of shelaxh by the king's garden, even to the stairs that go down from david's city.
after him, nexhemiyeah the son of acbuq, the ruler of half the district of beit zur, made repairs to the place opposite the tombs of david, and to the pool that was made, and to the house of the mighty men.
after him, the levis—rexhum the son of bani made repairs. next to him, xhashabiyeah, the ruler of half the district of qeilah, made repairs for his district.
after him, their brothers, bavvai the son of xhenadad, the ruler of half the district of qeilah made repairs.
next to him, ecer the son of yeshua, the ruler of mizpah, repaired another portion across from the ascent to the armoury at the turning of the wall.
after him, barukh the son of cabai earnestly repaired another portion, from the turning of the wall to the door of the house of aliashib the high kohen.
after him, meremot the son of uriyeah the son of haqoz repaired another portion, from the door of the house of aliashib even to the end of the house of aliashib.
after him, the kohens, the men of the surrounding area made repairs.
after them, benyamin and xhashub made repairs across from their house. after them, acariyeah the son of maaseiyeah the son of ananiyeah made repairs beside his own house.
after him, binui the son of xhenadad repaired another portion, from the house of acariyeah to the turning of the wall, and to the corner.
palal the son of ucai made repairs opposite the turning of the wall, and the tower that stands out from the upper house of the king, which is by the court of the guard. after him pedaiyeah the son of parosh made repairs.
(now the temple workers lived in ofel, to the place opposite the water gate towards the east, and the tower that stands out.)
after him the teqois repaired another portion, opposite the great tower that stands out, and to the wall of ofel.
above the horse gate, the kohens made repairs, everyone across from his own house.
after them, zadoq the son of imer made repairs across from his own house. after him, shemaiyeah the son of shekaniyeah, the keeper of the east gate, made repairs.
after him, xhananiyeah the son of shelemiyeah, and xhanun, the sixth son of zalaf, repaired another portion. after him, meshulam the son of berekhiyeah made repairs across from his room.
after him, malkiyeah, one of the goldsmiths to the house of the temple workers, and of the merchants, made repairs opposite the gate of hamifqad and to the ascent of the corner.
between the ascent of the corner and the sheep gate, the goldsmiths and the merchants made repairs.
4
but when sanbalat heard that we were building the wall, he was angry, and was very indignant, and mocked the yeahudeans.
he spoke before his brothers and the army of shomron, and said, what are these feeble yeahudeans doing? will they fortify themselves? will they slaughter? will they finish in a day? will they revive the stones out of the heaps of rubbish, since they are burnt?
now tobiyeah the amoni was by him, and he said, what they are building, if a fox climbed up it, he would burst their stone wall.
hear, our theory, for we are despised. turn back their reproach on their own head. give them up for a plunder in a land of captivity.
don't cover their distortion. don't let their miss be blotted out from before you; for they have insulted the builders.
so we built the wall; and all the wall was joined together to half its height, for the people had a mind to work.
but when sanbalat, tobiyeah, the arabians, the amonis, and the ashdodis heard that the repairing of the walls of yerushalem went forward, and that the breaches began to be filled, they were very angry;
and they all conspired together to come and fight against yerushalem, and to cause confusion amongst us.
but we made our prayer to our theory, and set a watch against them day and night because of them.
yeahudah said, the strength of the bearers of burdens is fading and there is much rubble, so that we are not able to build the wall.
our adversaries said, they will not know or see, until we come in amongst them and kill them, and let the work cease.
when the yeahudeans who lived by them came, they said to us ten times from all places, wherever you turn, they will attack us.
therefore i set guards in the lowest parts of the space behind the wall, in the open places. i set the people by family groups with their swords, their spears, and their bows.
i looked, and rose up, and said to the nobles, to the rulers, and to the rest of the people, don't be afraid of them. remember my mister, who is great and awesome, and fight for your brothers, your sons, your daughters, your wives, and your houses.
when our enemies heard that it was known to us, and theory had brought their counsel to nothing, all of us returned to the wall, everyone to his work.
from that time forth, half of my workers did the work, and half of them held the spears, the shields, the bows, and the coats of mail; and the rulers were behind all the house of yeahudah.
those who built the wall, and those who bore burdens loaded themselves; everyone with one of his hands did the work, and with the other held his weapon.
amongst the builders, everyone wore his sword at his side, and so built. he who sounded the trumpet was by me.
i said to the nobles, and to the rulers and to the rest of the people, the work is great and widely spread out, and we are separated on the wall, far from one another.
wherever you hear the sound of the trumpet, rally there to us. our theory will fight for us.
so we did the work. half of the people held the spears from the rising of the morning until the stars appeared.
likewise at the same time i said to the people, let everyone with his worker lodge within yerushalem, that in the night they may be a guard to us, and may labour in the day.
so neither i, nor my brothers, nor my workers, nor the men of the guard who followed me took off our clothes. everyone took his weapon to the water.
5
then there arose a great cry of the people and of their wives against their brothers the yeahudeans.
for there were some who said, we, our sons and our daughters, are many. let us get grain, that we may eat and live.
there were also some who said, we are mortgaging our fields, our vineyards, and our houses. let us get grain, because of the famine.
there were also some who said, we have borrowed money for the king's tribute using our fields and our vineyards as collateral.
yet now our flesh is as the flesh of our brothers, our children as their children. behold, we bring our sons and our daughters into bondage to be workers, and some of our daughters have been brought into bondage. it is also not in our hand to help it, because other men have our fields and our vineyards.
i was very angry when i heard their cry and these words.
then i consulted with myself, and contended with the nobles and the rulers, and said to them, you exact usury, everyone of his brother. i held a great community against them.
i said to them, we, after our ability, have redeemed our brothers the yeahudeans that were sold to the nations; and would you even sell your brothers, and should they be sold to us? then they held their peace, and found not a word to say.
also i said, the thing that you do is not good. shouldn't you walk in the respect of our theory because of the reproach of the nations, our enemies?
i likewise, my brothers and my workers, lend them money and grain. please let us stop this usury.
please restore to them, even today, their fields, their vineyards, their olive groves, and their houses, also the hundredth part of the money, and of the grain, the new wine, and the oil, that you are charging them.
then they said, we will restore them, and will require nothing of them. we will do so, even as you say. then i called the kohens, and took an oath of them, that they would do according to this promise.
also i shook out my lap, and said, so may theory shake out every man from his house, and from his labour, that doesn't perform this promise; even may he be shaken out and emptied like this. all the community said, amen, and praised yeahoh-vowelconsonant. the people did according to this promise.
moreover from the time that i was appointed to be their governor in the land of yeahudah, from the twentieth year even to the thirty-second year of artaxerxes the king, that is, twelve years, i and my brothers have not eaten the bread of the governor.
but the former governors who were before me were supported by the people, and took bread and wine from them, plus forty sheqels of silver; yes, even their workers ruled over the people, but i didn't do so, because of the respect of theory.
yes, i also continued in the work of this wall. we didn't buy any land. all my workers were gathered there to the work.
moreover there were at my table, of the yeahudeans and the rulers, one hundred and fifty men, in addition to those who came to us from amongst the nations that were around us.
now that which was prepared for one day was one ox and six choice sheep. also fowls were prepared for me, and once in ten days a store of all sorts of wine. yet for all this, i didn't demand the governor's pay, because the work was heavy on this people.
remember me, my theory, for all the good that i have done for this people.
6
now when it was reported to sanbalat, tobiyeah, geshem the arabian, and to the rest of our enemies that i had built the wall, and that there was no breach left in it (though even to that time i had not set up the doors in the gates),
sanbalat and geshem sent to me, saying, come. let's meet together in the villages in the plain of ono. but they intended to harm me.
i sent messengers to them, saying, i am doing a great work, so that i can't come down. why should the work cease while i leave her and come down to you?
they sent to me four times like this; and i answered them the same way.
then sanbalat sent his worker to me the same way the fifth time with an open letter in his hand,
in which was written, it is reported amongst the nations, and gashmu says it, that you and the yeahudeans intend to rebel. because of that, you are building the wall. you would be their king, according to these words.
you have also appointed bringers to proclaim of you at yerushalem, saying, ‘there is a king in yeahudah.' now it will be reported to the king according to these words. come now therefore, and let's take counsel together.
then i sent to him, saying, there are no such things done as you say, but you imagine them out of your own heart.
for they all would have made us afraid, saying, their hands will be weakened from the work, that it not be done. but now, strengthen my hands.
i went to the house of shemaiyeah the son of delaiyeah the son of mehetabal, who was shut in at his home; and he said, let us meet together in theory's house, within the temple, and let's shut the doors of the temple; for they will come to kill you. yes, in the night they will come to kill you.
i said, should a man like me flee? who is there that, being such as i, would come to the temple to save his life? i will not come.
i discerned, and behold, theory had not sent him, but he pronounced this bringing against me. tobiyeah and sanbalat had hired him.
he was hired so that i would be afraid, do so, and miss, and that they might have material for a fracture report, that they might reproach me.
remember, my theory, tobiyeah and sanbalat according to these their works, and also the bringeress noadiyeah and the rest of the bringers that would have made me respect.
so the wall was finished in the twenty-fifth day of alul, in fifty-two days.
when all our enemies heard of it, all the nations that were around us were afraid, and they lost their confidence; for they perceived that this work was done by our theory.
moreover in those days the nobles of yeahudah sent many letters to tobiyeah, and tobiyeah's letters came to them.
for there were many in yeahudah sworn to him because he was the son-in-law of shekaniyeah the son of araxh; and his son yeahoxhanan had taken the daughter of meshulam the son of berekhiyeah as wife.
also they spoke of his good deeds before me, and reported my words to him. tobiyeah sent letters to make me respect.
7
now when the wall was built and i had set up the doors, and the gatekeepers and the singers and the levis were appointed,
i put my brother xhanani, and xhananiyeah the governor of the fortress, in charge of yerushalem; for he was a true man and respected theory above many.
i said to them, don't let the gates of yerushalem be opened until the sun is hot; and while they stand guard, let them shut the doors, and you bar them; and appoint watches of the inhabitants of yerushalem, everyone in his watch, with everyone near his house.
now the city was wide and large; but the people were few therein, and the houses were not built.
my theory put into my heart to gather together the nobles, and the rulers, and the people, that they might be listed by genealogy. i found the book of the genealogy of those who came up at the first, and i found this written in it:
these are the children of the province who went up out of the captivity of those who had been carried away, whom nebukadnezar the king of babylon had carried away, and who returned to yerushalem and to yeahudah, everyone to his city,
who came with cerubbabel, yeshua, nexhemiyeah, acariyeah, raamiyeah, naxhamani, mordekai, bilshan, misperet, bigvai, nexhum, and baanah. the number of the men of the people of yisreal:
the children of parosh: two thousand and one hundred and seventy-two.
the children of shefatiyeah: three hundred and seventy-two.
the children of araxh: six hundred and fifty-two.
the children of paxhat-moab, of the children of yeshua and yoab: two thousand and eight hundred and eighteen.
the children of elam: one thousand and two hundred and fifty-four.
the children of catu: eight hundred and forty-five.
the children of cakai: seven hundred and sixty.
the children of binui: six hundred and forty-eight.
the children of bebai: six hundred and twenty-eight.
the children of acgad: two thousand and three hundred and twenty-two.
the children of adoniqam: six hundred and sixty-seven.
the children of bigvai: two thousand and sixty-seven.
the children of adin: six hundred and fifty-five.
the children of ater: of xheceqiyeah, ninety-eight.
the children of xhashum: three hundred and twenty-eight.
the children of bezai: three hundred and twenty-four.
the children of xharif: one hundred and twelve.
the children of gibeon: ninety-five.
the men of beit-lexhem and netofah: one hundred and eighty-eight.
the men of anatot: one hundred and twenty-eight.
the men of beit acmavet: forty-two.
the men of qiriat yearim, khefirah, and beerot: seven hundred and forty-three.
the men of ramah and geba: six hundred and twenty-one.
the men of michmas: one hundred and twenty-two.
the men of beit-al and ai: one hundred and twenty-three.
the men of the other nebo: fifty-two.
the children of the other elam: one thousand and two hundred and fifty-four.
the children of xharim: three hundred and twenty.
the children of yerixho: three hundred and forty-five.
the children of lod, xhadid, and ono: seven hundred and twenty-one.
the children of senaah: three thousand and nine hundred and thirty.
the kohens: the children of yedaiyeah, of the house of yeshua: nine hundred and seventy-three.
the children of imer: one thousand and fifty-two.
the children of pashxhur: one thousand and two hundred and forty-seven.
the children of xharim: one thousand and seventeen.
the levis: the children of yeshua, of qadmial, of the children of hodevah: seventy-four.
the singers: the children of asaf: one hundred and forty-eight.
the gatekeepers: the children of shalum, the children of ater, the children of talmon, the children of aqub, the children of xhatita, the children of shobai: one hundred and thirty-eight.
the temple workers: the children of zixha, the children of xhasufa, the children of tabaot,
the children of qeros, the children of sia, the children of padon,
the children of lebana, the children of xhagaba, the children of salmai,
the children of xhanan, the children of gidel, the children of gaxhar,
the children of reaiyeah, the children of rezin, the children of neqoda,
the children of gacam, the children of uca, the children of paseaxh,
the children of besai, the children of meunim, the children of nefushesim,
the children of baqbuq, the children of xhaqufa, the children of xharxhur,
the children of bazlit, the children of mexhida, the children of xharsha,
the children of barqos, the children of sisera, the children of temaxh,
the children of neziaxh, and the children of xhatifa.
the children of shlomo's workers: the children of sotai, the children of soferet, the children of perida,
the children of yaala, the children of darqon, the children of gidel,
the children of shefatiyeah, the children of xhatil, the children of pokheret hazebaim, and the children of amon.
all the temple workers and the children of shlomo's workers were three hundred and ninety-two.
these were those who went up from tel melaxh, tel xharsha, kherub, adon, and imer; but they could not show their fathers' houses, nor their seed, whether they were of yisreal:
the children of delaiyeah, the children of tobiyeah, the children of neqoda: six hundred and forty-two.
of the kohens: the children of xhobaiyeah, the children of haqoz, the children of barcilai, who took a wife of the daughters of barcilai the gileadi, and was called after their name.
these searched for their genealogical records, but couldn't find them. therefore they were deemed disqualified and removed from the kohenhood.
the governor told them not to eat of the most dedicated things until a kohen stood up to minister with urim and thummim.
the whole community together was forty-two thousand and three hundred and sixty,
in addition to their male workers and their female workers, of whom there were seven thousand and three hundred and thirty-seven. they had two hundred and forty-five singing men and singing women.
their horses were seven hundred and thirty-six; their mules, two hundred and forty-five;
their camels, four hundred and thirty-five; their donkeys, six thousand and seven hundred and twenty.
some from amongst the heads of fathers' households gave to the work. the governor gave to the treasury one thousand darics of gold, fifty misses, and five hundred and thirty kohens' garments.
some of the heads of fathers' households gave into the treasury of the work twenty thousand darics of gold, and two thousand and two hundred minas of silver.
that which the rest of the people gave was twenty thousand darics of gold, plus two thousand minas of silver, and sixty-seven kohens' garments.
so the kohens, the levis, the gatekeepers, the singers, some of the people, the temple workers, and all yisreal lived in their cities. when the seventh month had come, the children of yisreal were in their cities.
8
all the people gathered themselves together as one man into the wide place that was in front of the water gate; and they spoke to ecra the scribe to bring the book of the torah of mosheh, which yeahoh-vowelconsonant had mitzva'ed to yisreal.
ecra the kohen brought the torah before the community, both men and women, and all who could hear with understanding, on the first day of the seventh month.
he read from it before the wide place that was in front of the water gate from early morning until midday, in the presence of the men and the women, and of those who could understand. the ears of all the people were attentive to the book of the torah.
ecra the scribe stood on a pulpit of wood, which they had made for the purpose; and beside him stood matitiyeah, shema, anaiyeah, uriyeah, xhilqiyeah, and maaseiyeah, on his right hand; and on his left hand, pedaiyeah, misheal, malkiyeah, xhashum, xhashbadanah, cekariyeah, and meshulam.
ecra opened the book in the sight of all the people (for he was above all the people), and when he opened it, all the people stood up.
then ecra blessed yeahoh-vowelconsonant, the great theory. all the people answered, amen, amen, with the lifting up of their hands. they bowed their heads, and sank down to yeahoh-vowelconsonant with their faces to the ground.
also yeshua, bani, sherebiyeah, yamin, aqub, shabetai, hodiyeah, maaseiyeah, qelita, acariyeah, yocabad, xhanan, pelaiyeah, and the levis, let the people understand the torah; and the people stayed in their place.
they read in the book, in the torah of theory, distinctly; and they gave the sense, so that they understood the reading.
nexhemiyeah, who was the governor, ecra the kohen and scribe, and the levis who taught the people said to all the people, today is dedicated to yeahoh-vowelconsonant your theory. don't mourn, nor weep. for all the people wept when they heard the words of the torah.
then he said to them, go your way. eat the fat, drink the sweet, and send portions to him for whom nothing is prepared, for today is dedicated to our mister. don't be grieved, for the joy of yeahoh-vowelconsonant is your strength.
so the levis calmed all the people, saying, hold your peace, for the day is dedicated. don't be grieved.
all the people went their way to eat, to drink, to send portions, and to celebrate, because they had understood the words that were declared to them.
on the second day, the heads of fathers' households of all the people, the kohens, and the levis were gathered together to ecra the scribe, to study the words of the torah.
they found written in the torah how yeahoh-vowelconsonant had mitzva'ed by mosheh that the children of yisreal should dwell in booths in the feast of the seventh month;
and that they should publish and proclaim in all their cities and in yerushalem, saying, go out to the mountain, and get olive branches, branches of wild olive, myrtle branches, palm branches, and branches of thick trees, to make temporary shelters, as it is written.
so the people went out and brought them, and made themselves temporary shelters, everyone on the roof of his house, in their courts, in the courts of theory's house, in the wide place of the water gate, and in the wide place of efraim's gate.
all the community of those who had come back out of the captivity made temporary shelters and lived in the temporary shelters, for since the days of yeahoshua the son of nun to that day the children of yisreal had not done so. there was very great gladness.
also day by day, from the first day to the last day, he read in the book of the torah of theory. they kept the feast seven days; and on the eighth day was a solemn community, according to the ordinance.
9
now in the twenty-fourth day of this month the children of yisreal were assembled with fasting, with sackcloth, and dirt on them.
the seed of yisreal differentiated themselves from all foreigners and stood and confessed their misses and the distortions of their fathers.
they stood up in their place, and read in the book of the torah of yeahoh-vowelconsonant their theory a fourth part of the day; and a fourth part they confessed and sank down to yeahoh-vowelconsonant their theory.
then yeshua, bani, qadmial, shebaniyeah, buni, sherebiyeah, bani, and khenani of the levis stood up on the stairs, and cried with a loud voice to yeahoh-vowelconsonant their theory.
then the levis, yeshua, and qadmial, bani, xhashabneiyeah, sherebiyeah, hodiyeah, shebaniyeah, and petaxhiyeah, said, stand up and bless yeahoh-vowelconsonant your theory from the world to the world. blessed be your heavyweighty name, which is exalted above all blessing and praise.
you are yeahoh-vowelconsonant, even you alone. you have made the namespaces, the namespaces of namespaces, with all their troop, the land and all things that are on her, the seas and all that is in them, and you preserve them all. the troop of the namespaces sinks down to you.
you are yeahoh-vowelconsonant, the theory who chose abram, brought him out of ur of the khaldees, gave him the name of abraham,
found his heart emunahful before you, and made a covenant with him to give the land of the kanaani, the xhiti, the amori, the perici, the yebusi, and the girgashi, to give it to his seed, and have performed your words, for you are right.
you saw the affliction of our fathers in egypt, and heard their cry by the red sea,
and showed signs and wonders against fuhrero, against all his workers, and against all the people of his land, for you knew that they dealt proudly against them, and made a name for yourself, as it is today.
you divided the sea before them, so that they went through the middle of the sea on the dry land; and you cast their chasers into the depths, as a stone into the mighty waters.
moreover, in a pillar of cloud you led them by day; and in a pillar of fire by night, to give them light in the way in which they should go.
you also came down on mount sinai, and spoke with them from the namespaces, and gave them right ordinances and true torahs, good statutes and mitzvahs,
and made known to them your dedicated shabbat, and mitzva'ed them mitzvahs, statutes, and a torah, by mosheh your worker,
and gave them bread from the namespaces for their hunger, and let water emerge from the rock for them for their thirst, and said to them that they should come in to inherit the land which you had sworn to give them.
but they and our fathers behaved proudly, hardened their neck, didn't listen to your mitzvahs,
and refused to obey. they weren't mindful of your wonders that you did amongst them, but hardened their neck, and in their rebellion appointed a captain to return to their work. but you are a theory ready to pardon, gracious and wombing, slow to anger, and abundant in kindness, and didn't forsake them.
yes, when they had made themselves a moulded calf, and said, ‘this is your theory who brought you up out of egypt,' and had committed awful blasphemies,
yet you in your many wombings didn't forsake them in the desert. the pillar of cloud didn't depart from over them by day, to lead them in the way; neither did the pillar of fire by night, to show them light, and the way in which they should go.
you gave also your good breathwind to instruct them, and didn't withhold your manna from their mouth, and gave them water for their thirst.
yes, forty years you sustained them in the desert. they lacked nothing. their clothes didn't grow old, and their feet didn't swell.
moreover you gave them kingdoms and peoples, which you allotted according to their portions. so they inherited the land of sixhon, even the land of the king of xheshbon, and the land of og king of bashan.
you also multiplied their children as the stars of the namespaces, and brought them into the land concerning which you said to their fathers that they should come in to inherit it.
so the children went in and inherited the land; and you subdued before them the inhabitants of the land, the kanaanis, and gave them into their hands, with their kings and the peoples of the land, that they might do with them as they pleased.
they took fortified cities and a rich land, and inherited houses full of all good things, cisterns dug out, vineyards, olive groves, and fruit trees in abundance. so they ate, were filled, became fat, and delighted themselves in your great goodness.
nevertheless they were disobedient and rebelled against you, cast your torah behind their back, killed your bringers that testified against them to turn them again to you, and they committed awful blasphemies.
therefore you delivered them into the hand of their adversaries, who distressed them. in the time of their trouble, when they cried to you, you heard from the namespaces; and according to your manifold wombings you gave them savers who saved them out of the hands of their adversaries.
but after they had rest, they did fracture again before you; therefore you left them in the hands of their enemies, so that they had the dominion over them; yet when they returned and cried to you, you heard from the namespaces; and many times you delivered them according to your wombings,
and testified against them, that you might bring them again to your torah. yet they were arrogant, and didn't listen to your mitzvahs, but missed against your ordinances (which if a man does, he shall live in them), turned their backs, stiffened their neck, and would not hear.
yet many years you put up with them, and testified against them by your breathwind through your bringers. yet they would not listen. therefore you gave them into the hand of the peoples of the lands.
nevertheless in your manifold wombings you didn't make a full end of them, nor forsake them; for you are a gracious and wombing theory.
now therefore, our theory, the great, the mighty, and the awesome theory, who keeps covenant and kindness, don't let all the travail seem little before you that has come on us, on our kings, on our princes, on our kohens, on our bringers, on our fathers, and on all your people, since the time of the kings of assyria to this day.
however you are just in all that has come on us; for you have dealt truly, but we have done big-shotly.
also our kings, our princes, our kohens, and our fathers have not kept your torah, nor listened to your mitzvahs and your testimonies with which you testified against them.
for they have not worked for you in their kingdom, and in your great goodness that you gave them, and in the large and rich land which you gave before them. they didn't turn from their fracture works.
behold, we are workers today, and as for the land that you gave to our fathers to eat her fruit and her good, behold, we are workers on her.
she yields much increase to the kings whom you have set over us because of our misses. also they rule over our bodies and over our livestock, at their pleasure, and we are in great distress.
yet for all this, we make a sure covenant, and write it; and our princes, our levis, and our kohens, seal it.
10
now those who sealed were: nexhemiyeah the governor, the son of xhakaliyeah, and zedeqiyeah,
seraiyeah, acariyeah, yeremiyeah,
pashxhur, amariyeah, malkiyeah,
xhatush, shebaniyeah, malukh,
xharim, meremot, obadiyeah,
danial, gineton, barukh,
meshulam, abiyeah, miyamin,
maaciyeah, bilgai, and shemaiyeah. these were the kohens.
the levis: yeshua the son of acaniyeah, binui of the sons of xhenadad, qadmial;
and their brothers, shebaniyeah, hodiyeah, qelita, pelaiyeah, xhanan,
mikah, rexhob, xhashabiyeah,
cakur, sherebiyeah, shebaniyeah,
hodiyeah, bani, and beninu.
the chiefs of the people: parosh, paxhat-moab, elam, catu, bani,
buni, acgad, bebai,
adoniyeah, bigvai, adin,
ater, xheceqiyeah, acur,
hodiyeah, xhashum, bezai,
xharif, anatot, nobai,
magpiash, meshulam, xhecir,
meshecabal, zadoq, yadua,
pelatiyeah, xhanan, anaiyeah,
hoshea, xhananiyeah, xhashub,
haloxhesh, pilxha, shobeq,
rexhum, xhashabnah, maaseiyeah,
axhiah, xhanan, anan,
malukh, xharim, and baanah.
the rest of the people, the kohens, the levis, the gatekeepers, the singers, the temple workers, and all those who had differentiated themselves from the peoples of the lands to the torah of theory, their wives, their sons, and their daughters—everyone who had knowledge and understanding—
joined with their brothers, their nobles, and came into a curse and into an oath, to walk in theory's torah, which was given by mosheh the worker of theory, and to observe and do all the mitzvahs of yeahoh-vowelconsonant our mister, and his ordinances and his statutes;
and that we would not give our daughters to the peoples of the land, nor take their daughters for our sons;
and if the peoples of the land bring wares or any grain on the shabbat day to sell, that we would not buy from them on the shabbat, or on a dedicated day; and that we would forego the seventh year crops and the exaction of every debt.
also we made ordinances for ourselves, to charge ourselves yearly with the third part of a sheqel for the work of the house of our theory:
for the show bread, for the continual rester, for the continual onup, for the shabbats, for the new moons, for the set feasts, for the dedicated things, for the missers to make atonement for yisreal, and for all the work of the house of our theory.
we, the kohens, the levis, and the people, cast lots for the wood near-in, to bring it into the house of our theory, according to our fathers' houses, at times appointed year by year, to burn on yeahoh-vowelconsonant our theory's slaughter-place, as it is written in the torah;
and to bring the first fruits of our ground and the first fruits of all fruit of all kinds of trees, year by year, to yeahoh-vowelconsonant's house;
also the firstborn of our sons and of our livestock, as it is written in the torah, and the firstborn of our herds and of our flocks, to bring to the house of our theory, to the kohens who minister in the house of our theory;
and that we should bring the first fruits of our dough, our wavers, the fruit of all kinds of trees, and the new wine and the oil, to the kohens, to the rooms of the house of our theory; and the tithes of our ground to the levis; for they, the levis, take the tithes in all our farming villages.
the kohen, the descendent of ahron, shall be with the levis when the levis take tithes. the levis shall bring up the tithe of the tithes to the house of our theory, to the rooms, into the treasure house.
for the children of yisreal and the children of levi shall bring the waver of the grain, of the new wine, and of the oil, to the rooms where the vessels of the dedicated are, and the kohens who minister, with the gatekeepers and the singers. we will not forsake the house of our theory.
11
the princes of the people lived in yerushalem. the rest of the people also cast lots to bring one of ten to dwell in yerushalem, the dedicated city, and nine parts in the other cities.
the people blessed all the men who contributed themselves to dwell in yerushalem.
now these are the chiefs of the province who lived in yerushalem; but in the cities of yeahudah, everyone lived in his holding in their cities—yisreal, the kohens, the levis, the temple workers, and the children of shlomo's workers.
some of the children of yeahudah and of the children of benyamin lived in yerushalem. of the children of yeahudah: ataiyeah the son of uciyeah, the son of cekariyeah, the son of amariyeah, the son of shefatiyeah, the son of mahalalal, of the children of perez;
and maaseiyeah the son of barukh, the son of kol-xhoceh, the son of xhacaiyeah, the son of adaiyeah, the son of yoiarib, the son of cekariyeah, the son of the shiloni.
all the sons of perez who lived in yerushalem were four hundred and sixty-eight valiant men.
these are the sons of benyamin: salu the son of meshulam, the son of yoed, the son of pedaiyeah, the son of qolaiyeah, the son of maaseiyeah, the son of itial, the son of yeshaiyeah.
after him gabbai and salai, nine hundred and twenty-eight.
yoal the son of cikri was their overseer; and yeahudah the son of hasenuah was second over the city.
of the kohens: yedaiyeah the son of yoiarib, yakin,
seraiyeah the son of xhilqiyeah, the son of meshulam, the son of zadoq, the son of meraiot, the son of axhitub, the ruler of theory's house,
and their brothers who did the work of the house, eight hundred and twenty-two; and adaiyeah the son of yeroxham, the son of pelaliyeah, the son of amzi, the son of cekariyeah, the son of pashxhur, the son of malkiyeah,
and his brothers, chiefs of fathers' households, two hundred and forty-two; and amashsai the son of acaral, the son of axhcai, the son of meshilemot, the son of imer,
and their brothers, mighty men of valour, one hundred and twenty-eight; and their overseer was cabdial, the son of hagedolim.
of the levis: shemaiyeah the son of xhashub, the son of acriqam, the son of xhashabiyeah, the son of buni;
and shabetai and yocabad, of the chiefs of the levis, who had the oversight of the outward business of theory's house;
and mataniyeah the son of mikah, the son of cabdi, the son of asaf, who was the chief to begin the thanks in prayer, and baqbuqiyeah, the second amongst his brothers; and abda the son of shamua, the son of galal, the son of yedutun.
all the levis in the dedicated city were two hundred and eighty-four.
moreover the gatekeepers, aqub, talmon, and their brothers, who kept watch at the gates, were one hundred and seventy-two.
the residue of yisreal, of the kohens, and the levis were in all the cities of yeahudah, everyone in his inheritance.
but the temple workers lived in ofel; and zixha and gishpa were over the temple workers.
the overseer also of the levis at yerushalem was uci the son of bani, the son of xhashabiyeah, the son of mataniyeah, the son of mikah, of the sons of asaf, the singers responsible for the craft of theory's house.
for there was a mitzvah from the king concerning them, and a settled provision for the singers, as every day required.
petaxhiyeah the son of meshecabal, of the children of ceraxh the son of yeahudah, was at the king's hand in all matters concerning the people.
as for the villages with their fields, some of the children of yeahudah lived in qiriat arba and her towns, in dibon and her towns, in yeqabzeal and her villages,
in yeshua, in moladah, beit pelet,
in xhazar shual, in beer-sheba and her towns,
in ziqlag, in mekonah and in her towns,
in ein rimon, in zorah, in yarmut,
canoaxh, adulam, and their villages, lakhish and her fields, and aceqah and her towns. so they encamped from beer-sheba to the valley of hinom.
the children of benyamin also lived from geba onward, at michmash and aiya, and at beit-al and her towns,
at anatot, nob, ananiyeah,
xhazor, ramah, gitaim,
xhadid, zeboim, nebalat,
lod, and ono, the valley of craftsmen.
of the levis, certain divisions in yeahudah settled in benyamin's territory.
12
now these are the kohens and the levis who went up with cerubbabel the son of shealtial, and yeshua: seraiyeah, yeremiyeah, ecra,
amariyeah, malukh, xhatush,
shekaniyeah, rexhum, meremot,
ido, ginetoi, abiyeah,
miyamin, maadiyeah, bilgah,
shemaiyeah, yoiarib, yedaiyeah,
salu, amoq, xhilqiyeah, and yedaiyeah. these were the chiefs of the kohens and of their brothers in the days of yeshua.
moreover the levis were yeshua, binui, qadmial, sherebiyeah, yeahudah, and mataniyeah, who was over the thanks songs, he and his brothers.
also baqbuqiyeah and uno, their brothers, were close to them according to their offices.
yeshua became the father of yoiaqim, and yoiaqim became the father of aliashib, and aliashib became the father of yoiada,
and yoiada became the father of yonatan, and yonatan became the father of yadua.
in the days of yoiaqim were kohens, heads of fathers' households: of seraiyeah, meraiyeah; of yeremiyeah, xhananiyeah;
of ecra, meshulam; of amariyeah, yeahoxhanan;
of malukhi, yonatan; of shebaniyeah, yosef;
of xharim, adna; of meraiot, xhelqai;
of ido, cekariyeah; of gineton, meshulam;
of abiyeah, cikri; of miniamin, of moadiyeah, piltai;
of bilgah, shamua; of shemaiyeah, yeahonatan;
of yoiarib, matenai; of yedaiyeah, uci;
of salai, qalai; of amoq, eber;
of xhilqiyeah, xhashabiyeah; of yedaiyeah, netanal.
as for the levis, in the days of aliashib, yoiada, yoxhanan, and yadua, there were recorded the heads of fathers' households; also the kohens, in the reign of darius the persian.
the sons of levi, heads of fathers' households, were written in the book of the words of the days, even until the days of yoxhanan the son of aliashib.
the chiefs of the levis: xhashabiyeah, sherebiyeah, and yeshua the son of qadmial, with their brothers close to them, to praise and give thanks according to the mitzvah of david the man of theory, section next to section.
mataniyeah, baqbuqiyeah, obadiyeah, meshulam, talmon, and aqub were gatekeepers keeping the watch at the storehouses of the gates.
these were in the days of yoiaqim the son of yeshua, the son of yozadaq, and in the days of nexhemiyeah the governor, and of ecra the kohen and scribe.
at the inauguration of the wall of yerushalem, they sought the levis out of all their places, to bring them to yerushalem to keep the inauguration with gladness, both with giving thanks and with singing, with cymbals, stringed instruments, and with harps.
the sons of the singers gathered themselves together, both out of the plain around yerushalem and from the villages of the netofatis;
also from beit gilgal and out of the fields of geba and acmavet, for the singers had built themselves villages around yerushalem.
the kohens and the levis purified themselves; and they purified the people, the gates, and the wall.
then i brought the princes of yeahudah up on the wall, and appointed two great companies who gave thanks and went in procession. one went on the right hand on the wall towards the dung gate;
and after them went hoshaiyeah, with half of the princes of yeahudah,
and acariyeah, ecra, and meshulam,
yeahudah, benyamin, shemaiyeah, yeremiyeah,
and some of the kohens' sons with trumpets: cekariyeah the son of yonatan, the son of shemaiyeah, the son of mataniyeah, the son of mikaiyeah, the son of cakur, the son of asaf;
and his brothers, shemaiyeah, acaral, milalai, gilalai, maai, netanal, yeahudah, and xhanani, with the musical instruments of david the man of theory; and ecra the scribe was before them.
by the spring gate, and straight before them, they went up by the stairs of david's city, at the ascent of the wall, above david's house, even to the water gate eastward.
the other company of those who gave thanks went to meet them, and i after them, with the half of the people on the wall above the tower of the furnaces, even to the wide wall,
and above the gate of efraim, and by the old gate, and by the fish gate, the tower of xhananal, and the tower of hameah, even to the sheep gate; and they stood still in the gate of the guard.
so the two companies of those who gave thanks in theory's house stood, and i and the half of the rulers with me;
and the kohens, aliaqim, maaseiyeah, miniamin, mikaiyeah, alioenai, cekariyeah, and xhananiyeah, with trumpets;
and maaseiyeah, shemaiyeah, aleacar, uci, yeahoxhanan, malkiyeah, elam, and ecer. the singers sang loud, with yecraxhiyeah their overseer.
they slaughtered great slaughters that day, and rejoiced, for theory had made them rejoice with great joy; and the women and the children also rejoiced, so that the joy of yerushalem was heard even far away.
on that day, men were appointed over the rooms for the treasures, for the wavers, for the first fruits, and for the tithes, to gather into them according to the fields of the cities the portions appointed by the torah for the kohens and levis; for yeahudah rejoiced for the kohens and for the levis who worked.
they performed the duty of their theory and the duty of the purification, and so did the singers and the gatekeepers, according to the mitzvah of david and of shlomo his son.
for in the days of david and asaf of old there was a chief of the singers, and songs of praise and thanks to theory.
all yisreal in the days of cerubbabel and in the days of nexhemiyeah gave the portions of the singers and the gatekeepers, as every day required; and they set apart that which was for the levis; and the levis set apart that which was for the sons of ahron.
13
on that day they read in the book of mosheh in the hearing of the people; and it was found written in it that an amoni and a moabi should not come into the community of theory until world,
because they didn't meet the children of yisreal with bread and with water, but hired balaam against them to curse them; however, our theory turned the curse into a blessing.
and it was, when they had heard the torah, that they separated all the mixed multitude from yisreal.
now before this, aliashib the kohen, who was appointed over the rooms of the house of our theory, being allied to tobiyeah,
had prepared for him a great room, where before they laid the resters, the frankincense, the vessels, and the tithes of the grain, the new wine, and the oil, which were given by mitzvah to the levis, the singers, and the gatekeepers; and the wavers for the kohens.
but in all this, i was not at yerushalem; for in the thirty-second year of artaxerxes king of babylon i went to the king; and after some days i asked leave of the king,
and i came to yerushalem, and understood the fracture that aliashib had done for tobiyeah, in preparing him a room in the courts of theory's house.
it grieved me severely. therefore i threw all tobiyeah's household stuff out of the room.
then i said, and they cleansed the rooms. i brought into them the vessels of theory's house, with the resters and the frankincense again.
i perceived that the portions of the levis had not been given them, so that the levis and the singers, who did the work, had each fled to his field.
then i contended with the rulers, and said, why is theory's house forsaken? i gathered them together, and set them in their place.
then all yeahudah brought the tithe of the grain, the new wine, and the oil to the treasuries.
i made treasurers over the treasuries, shelemiyeah the kohen, and zadoq the scribe, and of the levis, pedaiyeah: and next to them was xhanan the son of cakur, the son of mataniyeah; for they were counted emunahful, and their business was to distribute to their brothers.
remember me, my theory, concerning this, and don't wipe out my good deeds that i have done for the house of my theory, and for its observances.
in those days i saw some men treading wine presses on the shabbat in yeahudah, bringing in sheaves, and loading donkeys with wine, grapes, figs, and all kinds of burdens which they brought into yerushalem on the shabbat day; and i testified against them in the day in which they sold food.
some men of tyre also lived there, who brought in fish and all kinds of wares, and sold on the shabbat to the children of yeahudah, and in yerushalem.
then i contended with the nobles of yeahudah, and said to them, what fracture thing is this that you do, and void the shabbat day?
didn't your fathers do this, and didn't our theory bring all this fracture on us and on this city? yet you bring more wrath on yisreal by voiding the shabbat.
it came to pass that when the gates of yerushalem began to be dark before the shabbat, i said that the doors should be shut, and said that they should not be opened until after the shabbat. i set some of my workers over the gates, so that no burden should be brought in on the shabbat day.
so the merchants and sellers of all kinds of wares camped outside of yerushalem once or twice.
then i testified against them, and said to them, why do you stay around the wall? if you do so again, i will lay hands on you. from that time on, they didn't come on the shabbat.
i said to the levis that they should purify themselves, and that they should come and keep the gates, to dedicate the shabbat day. remember me for this also, my theory, and spare me according to the greatness of your kindness.
in those days i also saw the yeahudeans who had married women of ashdod, of amon, and of moab;
and their children spoke half in the speech of ashdod, and could not speak in the yeahudeans' language, but according to the language of each people.
i contended with them, cursed them, struck certain of them, plucked off their hair, and made them swear by theory, you shall not give your daughters to their sons, nor take their daughters for your sons, or for yourselves.
didn't shlomo king of yisreal miss by these things? yet amongst many nations there was no king like him, and he was loved by his theory, and theory made him king over all yisreal. nevertheless foreign women caused even him to miss.
shall we then listen to you to do all this great fracture, to above in our theory in marrying foreign women?
one of the sons of yoiada, the son of aliashib the high kohen, was son-in-law to sanbalat the xhoroni; therefore i chased him from me.
remember them, my theory, because they have defiled the kohenhood and the covenant of the kohenhood and of the levis.
thus i cleansed them from all foreigners and appointed duties for the kohens and for the levis, everyone in his work;
and for the wood near-in, at appointed times, and for the first fruits. remember me, my theory, for good.
words of the days a
1
adam, shet, enosh,
qenan, mahalalal, yared,
xhanokh, metushelaxh, lamekh,
noaxh, shem, xham, and yafet.
the sons of yafet: gomer, magog, madai, yavan, tubal, meshekh, and tiras.
the sons of gomer: ashkenac, difat, and togarmah.
the sons of yavan: alishah, tarshish, kitim, and rodanim.
the sons of xham: kush, mizraim, put, and kanaan.
the sons of kush: seba, xhavilah, sabta, raama, sabteka. the sons of raamah: sheba and dedan.
kush became the father of nimrod. he began to be a mighty one in the land.
mizraim became the father of ludim, anamim, lehabim, naftuxhim,
patrusim, kasluxhim (where the philistines came from), and kaftorim.
kanaan became the father of zidon his firstborn, xhet,
the yebusi, the amori, the girgashi,
the xhivi, the arqi, the sini,
the arvadi, the zemari, and the xhamati.
the sons of shem: elam, asshur, arpakhshad, lud, aram, uz, hul, geter, and meshekh.
arpakhshad became the father of shelaxh, and shelaxh became the father of eber.
to eber were born two sons: the name of the one was peleg, for in his days the land was divided; and his brother's name was yoqtan.
yoqtan became the father of almodad, shelef, xhazarmavet, yeraxh,
hadoram, ucal, diqlah,
ebal, abimael, sheba,
ofir, xhavilah, and yobab. all these were the sons of yoqtan.
shem, arpakhshad, shelaxh,
eber, peleg, reu,
serug, naxhor, teraxh,
abram (also called abraham).
the sons of abraham: yizxhaq and yishmeal.
these are their generations: the firstborn of yishmeal, nebaiot; then qedar, adbeel, mibsam,
mishma, dumah, massa, xhadad, tema,
yetur, nafish, and qedemah. these are the sons of yishmeal.
the sons of qeturah, abraham's concubine: she bore zimran, yoqshan, medan, midian, yishbaq, and shuaxh. the sons of yoqshan: sheba and dedan.
the sons of midian: efah, efer, xhanokh, abida, and aldaah. all these were the sons of qeturah.
abraham became the father of yizxhaq. the sons of yizxhaq: esau and yisreal.
the sons of esau: alifac, reual, yeush, yalam, and qoraxh.
the sons of alifac: teman, omar, zefi, gatam, qenac, timna, and amaleq.
the sons of reual: naxhat, ceraxh, shamah, and micah.
the sons of seir: lotan, shobal, zibeon, anah, dishon, ecer, and dishan.
the sons of lotan: xhori and homam; and timna was lotan's sister.
the sons of shobal: alian, manaxhat, ebal, shefi, and onam. the sons of zibeon: aiyeah and anah.
the son of anah: dishon. the sons of dishon: xhamran, eshban, itran, and kheran.
the sons of ecer: bilhan, caavan, and yaaqan. the sons of dishan: uz and aran.
now these are the kings who reigned in the land of adom, before any king reigned over the children of yisreal: bela the son of beor; and the name of his city was dinhabah.
bela died, and yobab the son of ceraxh of bozrah reigned in his place.
yobab died, and xhusham of the land of the temanis reigned in his place.
xhusham died, and hadad the son of bedad, who struck midian in the field of moab, reigned in his place; and the name of his city was avit.
hadad died, and samlah of masreqah reigned in his place.
samlah died, and shaul of rexhobot by the river reigned in his place.
shaul died, and baal xhanan the son of akhbor reigned in his place.
baal xhanan died, and hadad reigned in his place; and the name of his city was pai. his wife's name was mehetabal, the daughter of matred, the daughter of mi-cahab.
then hadad died. the chiefs of adom were: chief timna, chief aliyeah, chief yetet,
chief oholibamah, chief alah, chief pinon,
chief qenac, chief teman, chief mibzar,
chief magdial, and chief iram. these are the chiefs of adom.
2
these are the sons of yisreal: reuben, shimeon, levi, yeahudah, yissakhar, cebulun,
dan, yosef, benyamin, naftali, gad, and asher.
the sons of yeahudah: er, onan, and shelaxh, which three were born to him of shua's daughter the kanaani. er, yeahudah's firstborn, was fracture in yeahoh-vowelconsonant's sight; and he killed him.
tamar his daughter-in-law bore him perez and ceraxh. all the sons of yeahudah were five.
the sons of perez: xhezron and xhamul.
the sons of ceraxh: cimri, etan, heman, kalkol, and dara—five of them in all.
the son of kharmi: akhar, the troubler of yisreal, who aboved in the netted.
the son of etan: acariyeah.
the sons also of xhezron, who were born to him: yeraxhmeal, ram, and khelubai.
ram became the father of aminadab, and aminadab became the father of naxhshon, prince of the children of yeahudah;
and naxhshon became the father of salma, and salma became the father of boac,
and boac became the father of obed, and obed became the father of yesse;
and yesse became the father of his firstborn aliab, abinadab the second, shimea the third,
netanal the fourth, radai the fifth,
ozem the sixth, and david the seventh;
and their sisters were ceruiyeah and abigail. the sons of ceruiyeah: abishai, yoab, and asah-al, three.
abigail bore amasa; and the father of amasa was yeter the yishmeali.
kaleb the son of xhezron became the father of children by acubah his wife, and by yeriot; and these were her sons: yesher, shobab, and ardon.
acubah died, and kaleb married efrat, who bore him xhur.
xhur became the father of uri, and uri became the father of bezalal.
afterward xhezron went in to the daughter of makhir the father of gilead, whom he took as wife when he was sixty years old; and she bore him segub.
segub became the father of yair, who had twenty-three cities in the land of gilead.
geshur and aram took the towns of yair from them, with qenat, and her villages, even sixty cities. all these were the sons of makhir the father of gilead.
after xhezron died in kaleb efratah, abiyeah, xhezron's wife, bore him ashxhur the father of teqoa.
the sons of yeraxhmeal the firstborn of xhezron were ram the firstborn, bunah, oren, ozem, and axhiyeah.
yeraxhmeal had another wife, whose name was atarah. she was the mother of onam.
the sons of ram the firstborn of yeraxhmeal were maaz, yamin, and eqer.
the sons of onam were shamai and yada. the sons of shamai: nadab and abishur.
the name of the wife of abishur was abihail; and she bore him axhban and molid.
the sons of nadab: seled and apaim; but seled died without children.
the son of apaim: ishi. the son of ishi: sheshan. the son of sheshan: axhlai.
the sons of yada the brother of shamai: yeter and yonatan; and yeter died without children.
the sons of yonatan: pelet and caca. these were the sons of yeraxhmeal.
now sheshan had no sons, but only daughters. sheshan had a worker, an egyptian, whose name was yarxha.
sheshan gave his daughter to yarxha his worker as wife; and she bore him atai.
atai became the father of natan, and natan became the father of cabad,
and cabad became the father of eflal, and eflal became the father of obed,
and obed became the father of yehu, and yehu became the father of acariyeah,
and acariyeah became the father of xhelez, and xhelez became the father of aleasah,
and aleasah became the father of sismai, and sismai became the father of shalum,
and shalum became the father of yeqamiyeah, and yeqamiyeah became the father of alishama.
the sons of kaleb the brother of yeraxhmeal were mesha his firstborn, who was the father of cif, and the sons of mareshah the father of xhebron.
the sons of xhebron: qoraxh, tapuaxh, reqem, and shema.
shema became the father of raxham, the father of yorqeam; and reqem became the father of shamai.
the son of shamai was maon; and maon was the father of beit zur.
efah, kaleb's concubine, bore xharan, moza, and gacec; and xharan became the father of gacec.
the sons of yeahdai: regem, yotan, geshan, pelet, efah, and shaaf.
maakah, kaleb's concubine, bore sheber and tirxhanah.
she bore also shaaf the father of madmanah, sheva the father of maxhbena and the father of gibea; and the daughter of kaleb was akhsah.
these were the sons of kaleb, the son of xhur, the firstborn of efratah: shobal the father of qiriat yearim,
salma the father of beit-lexhem, and xharef the father of beit gader.
shobal the father of qiriat yearim had sons: haroeh, half of the menuxhot.
the families of qiriat yearim: the yitris, the putis, the shumatis, and the mishrais; from them came the zoratis and the eshtaolis.
the sons of salma: beit-lexhem, the netofatis, atrot beit yoab, and half of the manaxhatis, the zoris.
the families of scribes who lived at yabez: the tiratis, the shimeatis, and the sukhatis. these are the qenis who came from xhamat, the father of the house of rexhab.
3
now these were the sons of david, who were born to him in xhebron: the firstborn, amnon, of axhinoam the yecreali; the second, danial, of abigail the karmeli;
the third, abshalom the son of maakah the daughter of talmai king of geshur; the fourth, adoniyeah the son of xhagit;
the fifth, shefatiyeah of abital; the sixth, itream by eglah his wife:
six were born to him in xhebron; and he reigned there seven years and six months. he reigned thirty-three years in yerushalem;
and these were born to him in yerushalem: shimea, shobab, natan, and shlomo, four, by batshua the daughter of amial;
and yibxhar, alishama, alifelet,
nogah, nefeg, yafia,
alishama, aliada, and alifelet, nine.
all these were the sons of david, in addition to the sons of the concubines; and tamar was their sister.
shlomo's son was rexhoboam, abiyeah his son, asa his son, yeahoshafat his son,
yoram his son, axhaciyeaho his son, yoash his son,
amaziyeaho his son, acariyeah his son, yotam his son,
axhac his son, xheceqiyeaho his son, manasheh his son,
amon his son, and yosiyeaho his son.
the sons of yosiyeaho: the firstborn yoxhanan, the second yeahoyaqim, the third zedeqiyeaho, and the fourth shalum.
the sons of yeahoyaqim: yekoniyeah his son, and zedeqiyeah his son.
the sons of yekoniyeah, the captive: shealtial his son,
malkhiram, pedaiyeah, shenazar, yeqamiyeah, hoshama, and nedabiyeah.
the sons of pedaiyeah: cerubbabel and shimei. the sons of cerubbabel: meshulam and xhananiyeah; and shelomit was their sister;
and xhashubah, ohel, berekhiyeah, xhasadiyeah, and yushab xhesed, five.
the sons of xhananiyeah: pelatiyeah and yeshaiyeah; the sons of refaiyeah, the sons of arnan, the sons of obadiyeah, the sons of shekaniyeah.
the son of shekaniyeah: shemaiyeah. the sons of shemaiyeah: xhatush, igal, bariaxh, neariyeah, and shafat, six.
the sons of neariyeah: alioenai, xhicqiyeah, and acriqam, three.
the sons of alioenai: hodaviyeaho, aliashib, pelaiyeah, aqub, yoxhanan, delaiyeah, and anani, seven.
4
the sons of yeahudah: perez, xhezron, kharmi, xhur, and shobal.
reaiyeah the son of shobal became the father of yaxhat; and yaxhat became the father of ahumai and lahad. these are the families of the zoratis.
these were the sons of the father of etam: yecreal, ishma, and idbash. the name of their sister was hazelelponi.
penual was the father of gedor and ecer the father of xhushah. these are the sons of xhur, the firstborn of efratah, the father of beit-lexhem.
ashxhur the father of teqoa had two wives, xhelah and naarah.
naarah bore him axhucam, xhefer, temeni, and haaxhashtari. these were the sons of naarah.
the sons of xhelah were zeret, izxhar, and etnan.
haqoz became the father of anub, zobebah, and the families of axharxhal the son of harum.
yabez was more honourable than his brothers. his mother named him yabez, saying, because i bore him with sorrow.
yabez called on the theory of yisreal, saying, oh that you would bless me indeed, and enlarge my border. may your hand be with me, and may you keep me from fracture, that i may not cause pain. theory granted him that which he requested.
khelub the brother of shuxhah became the father of mexhir, who was the father of eshton.
eshton became the father of beit rafa, paseaxh, and texhinah the father of ir naxhash. these are the men of rekah.
the sons of qenac: otnial and seraiyeah. the sons of otnial: xhatat.
meonotai became the father of ofrah: and seraiyeah became the father of yoab the father of ge xharashim, for they were craftsmen.
the sons of kaleb the son of yefuneh: iru, alah, and naam. the son of alah: qenac.
the sons of yehalelal: cif, cifah, tiria, and asaral.
the sons of ecrah: yeter, mered, efer, and yalon; and mered's wife bore miriyam, shamai, and ishbaxh the father of eshtemoa.
his wife the yeahudean bore yered the father of gedor, xheber the father of soko, and yequtial the father of canoaxh. these are the sons of bitiyeah the daughter of fuhrero, whom mered took.
the sons of the wife of hodiyeah, the sister of naxham, were the fathers of qeilah the garmi and eshtemoa the maakati.
the sons of shimon: amnon, rinah, ben xhanan, and tilon. the sons of ishi: coxhet, and ben coxhet.
the sons of shelaxh the son of yeahudah: er the father of lekah, laadah the father of mareshah, and the families of the house of those who worked fine linen, of the house of ashbea;
and yoqim, and the men of koceba, and yoash, and saraf, who had dominion in moab, and yashubi-lexhem. these records are ancient.
these were the potters, and the inhabitants of netaim and gederah; they lived there with the king for his work.
the sons of shimeon: nemual, yamin, yarib, ceraxh, shaul;
shalum his son, mibsam his son, and mishma his son.
the sons of mishma: xhamual his son, cakur his son, shimei his son.
shimei had sixteen sons and six daughters; but his brothers didn't have many children, and all their family didn't multiply like the children of yeahudah.
they lived at beer-sheba, moladah, xhazar-shual,
at bilhah, at ezem, at tolad,
at betual, at xhormah, at ziqlag,
at beit markabot, xhazar susim, at beit biri, and at shaaraim. these were their cities until david's reign.
their villages were etam, ain, rimon, tokhen, and ashan, five cities;
and all their villages that were around the same cities, as far as baal. these were their settlements, and they kept their genealogy.
meshobab, yamlekh, yoshah the son of amaziyeah,
yoal, yehu the son of yoshibiyeah, the son of seraiyeah, the son of asial,
alioenai, yaqobah, yeshoxhaiyeah, asaiyeah, adial, yeshimial, benaiyeah,
and cica the son of shifi, the son of alon, the son of yedaiyeah, the son of shimri, the son of shemaiyeah—
these mentioned by name were princes in their families. their fathers' houses burst out greatly.
they went to the entrance of gedor, even to the east side of the valley, to seek pasture for their flocks.
they found rich, good pasture, and the land was wide, and quiet, and peaceful, for those who lived there before were descended from xham.
these written by name came in the days of xheceqiyeaho king of yeahudah, and struck their tents and the meunim who were found there; and they netted them to this day, and lived in their place, because there was pasture there for their flocks.
some of them, even of the sons of shimeon, five hundred men, went to mount seir, having for their captains pelatiyeah, neariyeah, refaiyeah, and ucial, the sons of ishi.
they struck the remnant of the amaleqis who escaped, and have lived there to this day.
5
the sons of reuben the firstborn of yisreal (for he was the firstborn, but because he defiled his father's couch, his birthright was given to the sons of yosef the son of yisreal; and the genealogy is not to be listed according to the birthright.
for yeahudah prevailed above his brothers, and from him came the prince; but the birthright was yosef's)—
the sons of reuben the firstborn of yisreal: xhanokh, palu, xhezron, and kharmi.
the sons of yoal: shemaiyeah his son, gog his son, shimei his son,
mikah his son, reaiyeah his son, baal his son,
and beerah his son, whom tilgat pilneser king of assyria carried away captive. he was prince of the reubenis.
his brothers by their families, when the genealogy of their generations was listed: the chief, yeial, and cekariyeaho,
and bela the son of acac, the son of shema, the son of yoal, who lived in aroer, even to nebo and baal meon;
and he lived eastward even to the entrance of the desert from the river euphrates, because their livestock were multiplied in the land of gilead.
in the days of shaul, they made war with the hagris, who fell by their hand; and they lived in their tents throughout all the land east of gilead.
the sons of gad lived beside them in the land of bashan to salekah:
yoal the chief, shafam the second, yanai, and shafat in bashan.
their brothers of their fathers' houses: mikheal, meshulam, sheba, yorai, yakan, zia, and eber, seven.
these were the sons of abixhail, the son of xhuri, the son of yaroaxh, the son of gilead, the son of mikheal, the son of yeshishai, the son of yaxhdo, the son of buc;
axhi the son of abdial, the son of guni, chief of their fathers' houses.
they lived in gilead in bashan and in her towns, and in all the pasture lands of sharon as far as their borders.
all these were listed by genealogies in the days of yotam king of yeahudah, and in the days of yeroboam king of yisreal.
the sons of reuben, the gadis, and the half-tribe of manasheh, of valiant men, men able to bear buckler and sword, able to shoot with bow, and skilful in war, were forty-four thousand and seven hundred and sixty that were able to go out to war.
they made war with the hagris, with yetur, and nafish, and nodab.
they were helped against them, and the hagris were delivered into their hand, and all who were with them; for they cried to theory in the battle, and he answered them because they put their trust in him.
they took away their livestock: of their camels fifty thousand, and of sheep two hundred and fifty thousand, and of donkeys two thousand, and of men one hundred thousand.
for many fell slain, because the war was of theory. they lived in their place until the captivity.
the children of the half-tribe of manasheh lived in the land. they increased from bashan to baal xhermon, senir, and mount xhermon.
these were the heads of their fathers' houses: efer, ishi, alial, acrial, yeremiyeah, hodaviyeaho, and yaxhdial—mighty men of valour, famous men, heads of their fathers' houses.
they aboved in the theory of their fathers, and were promiscuous with the theories of the peoples of the land whom theory destroyed before them.
so the theory of yisreal stirred up the breathwind of pul king of assyria, and the breathwind of tilgat pilneser king of assyria, and he carried away the reubenis, the gadis, and the half-tribe of manasheh, and brought them to xhalaxh, xhabor, hara, and to the river of gocan, to this day.
6
the sons of levi: gershon, qohat, and merari.
the sons of qohat: amram, izhar, xhebron, and ucial.
the children of amram: ahron, mosheh, and miriyam. the sons of ahron: nadab, abihu, aleacar, and itamar.
aleacar became the father of pinxhas, pinxhas became the father of abishua,
abishua became the father of buqi. buqi became the father of uci.
uci became the father of ceraxhiyeah. ceraxhiyeah became the father of meraiot.
meraiot became the father of amariyeah. amariyeah became the father of axhitub.
axhitub became the father of zadoq. zadoq became the father of axhimaaz.
axhimaaz became the father of acariyeah. acariyeah became the father of yoxhanan.
yoxhanan became the father of acariyeah, who kohened in the house that shlomo built in yerushalem.
acariyeah became the father of amariyeah. amariyeah became the father of axhitub.
axhitub became the father of zadoq. zadoq became the father of shalum.
shalum became the father of xhilqiyeah. xhilqiyeah became the father of acariyeah.
acariyeah became the father of seraiyeah. seraiyeah became the father of yeahozadaq.
yeahozadaq went into captivity when yeahoh-vowelconsonant carried yeahudah and yerushalem away by the hand of nebukadnezar.
the sons of levi: gershom, qohat, and merari.
these are the names of the sons of gershom: libni and shimei.
the sons of qohat were amram, izhar, xhebron, and ucial.
the sons of merari: maxhli and mushi. these are the families of the levis according to their fathers' households.
of gershom: libni his son, yaxhat his son, cimah his son,
yoaxh his son, ido his son, ceraxh his son, and yeaterai his son.
the sons of qohat: aminadab his son, qoraxh his son, asir his son,
alqanah his son, ebiasaf his son, asir his son,
taxhat his son, urial his son, uciyeah his son, and shaul his son.
the sons of alqanah: amasai and axhimot.
as for alqanah, the sons of alqanah: zofai his son, naxhat his son,
aliab his son, yeroxham his son, and alqanah his son.
the sons of shmual: the firstborn, yoal, and the second, abiyeah.
the sons of merari: maxhli, libni his son, shimei his son, ucah his son,
shimea his son, xhagiyeah his son, asaiyeah his son.
these are they whom david set over the service of song in yeahoh-vowelconsonant's house after the cabinet came to rest there.
they ministered with song before the dwelling of the tent of time until shlomo had built yeahoh-vowelconsonant's house in yerushalem. they stayed in their works according to their order.
these are those who stood, and their sons. of the sons of the qohatis: heman the singer, the son of yoal, the son of shmual,
the son of alqanah, the son of yeroxham, the son of alial, the son of toaxh,
the son of zuf, the son of alqanah, the son of maxhat, the son of amasai,
the son of alqanah, the son of yoal, the son of acariyeah, the son of zefaniyeah,
the son of taxhat, the son of asir, the son of ebiasaf, the son of qoraxh,
the son of izhar, the son of qohat, the son of levi, the son of yisreal.
his brother asaf, who stood on his right hand, even asaf the son of berekhiyeaho, the son of shimea,
the son of mikheal, the son of baaseiyeah, the son of malkiyeah,
the son of etni, the son of ceraxh, the son of adaiyeah,
the son of etan, the son of cimah, the son of shimei,
the son of yaxhat, the son of gershom, the son of levi.
on the left hand their brothers the sons of merari: etan the son of qishi, the son of abdi, the son of malukh,
the son of xhashabiyeah, the son of amaziyeah, the son of xhilqiyeah,
the son of amzi, the son of bani, the son of shemer,
the son of maxhli, the son of mushi, the son of merari, the son of levi.
their brothers the levis were appointed for all the work of the dwelling of theory's house.
but ahron and his sons incensed on the slaughter-place of onup, and on the slaughter-place of incense, for all the work of the most dedicated place, and to make atonement for yisreal, according to all that mosheh the worker of theory had mitzva'ed.
these are the sons of ahron: aleacar his son, pinxhas his son, abishua his son,
buqi his son, uci his son, ceraxhiyeah his son,
meraiot his son, amariyeah his son, axhitub his son,
zadoq his son, and axhimaaz his son.
now these are their dwelling places according to their encampments in their borders: to the sons of ahron, of the families of the qohatis (for theirs was the first lot),
to them they gave xhebron in the land of yeahudah, and her pasture lands around her;
but the fields of the city and her villages, they gave to kaleb the son of yefuneh.
to the sons of ahron they gave the cities of refuge, xhebron, libnah also with her pasture lands, yatir, eshtemoa with her pasture lands,
hilen with her pasture lands, debir with her pasture lands,
ashan with her pasture lands, and beit shemesh with her pasture lands;
and out of the branch of benyamin, geba with her pasture lands, alemet with her pasture lands, and anatot with her pasture lands. all their cities throughout their families were thirteen cities.
to the rest of the sons of qohat were given by lot, out of the family of the branch, out of the half-tribe, the half of manasheh, ten cities.
to the sons of gershom, according to their families, out of the branch of yissakhar, and out of the branch of asher, and out of the branch of naftali, and out of the branch of manasheh in bashan, thirteen cities.
to the sons of merari were given by lot, according to their families, out of the branch of reuben, and out of the branch of gad, and out of the branch of cebulun, twelve cities.
the children of yisreal gave to the levis the cities with their pasture lands.
they gave by lot out of the branch of the children of yeahudah, and out of the branch of the children of shimeon, and out of the branch of the children of benyamin, these cities which are mentioned by name.
some of the families of the sons of qohat had cities of their borders out of the branch of efraim.
they gave to them the cities of refuge, shekhem in the hill country of efraim with her pasture lands and gecer with her pasture lands,
yoqmeam with her pasture lands, beit xhoron with her pasture lands,
aiyalon with her pasture lands, gat rimon with her pasture lands;
and out of the half-tribe of manasheh, aner with her pasture lands, and bileam with her pasture lands, for the rest of the family of the sons of qohat.
to the sons of gershom were given, out of the family of the half-tribe of manasheh, golan in bashan with her pasture lands, and ashtarot with her pasture lands;
and out of the branch of yissakhar, qedesh with her pasture lands, daberat with her pasture lands,
ramot with her pasture lands, and anem with her pasture lands;
and out of the branch of asher, mashal with her pasture lands, abdon with her pasture lands,
xhuqoq with her pasture lands, and rexhob with her pasture lands;
and out of the branch of naftali, qedesh in the galil with her pasture lands, xhamon with her pasture lands, and qiriataim with her pasture lands.
to the rest of the levis, the sons of merari, were given, out of the branch of cebulun, rimono with her pasture lands, and tabor with her pasture lands;
and beyond the yordan at yerixho, on the east side of the yordan, were given them out of the branch of reuben: bezer in the desert with her pasture lands, yeahzah with her pasture lands,
qedemot with her pasture lands, and mefaat with her pasture lands;
and out of the branch of gad, ramot in gilead with her pasture lands, maxhanaim with her pasture lands,
xheshbon with her pasture lands, and yacer with her pasture lands.
7
of the sons of yissakhar: tola, puah, yashub, and shimron, four.
the sons of tola: uci, refaiyeah, yerial, yaxhmai, ibsam, and shemual, heads of their fathers' houses, of tola; mighty men of valour in their generations. their number in the days of david was twenty-two thousand and six hundred.
the son of uci: yicraxhiyeah. the sons of yicraxhiyeah: mikheal, obadiyeah, yoal, and yishiyeah, five; all of them chief men.
with them, by their generations, after their fathers' houses, were bands of the troop for war, thirty-six thousand; for they had many wives and sons.
their brothers amongst all the families of yissakhar, mighty men of valour, listed in all by genealogy, were eighty-seven thousand.
the sons of benyamin: bela, bekher, and yedieal, three.
the sons of bela: ezbon, uci, ucial, yerimot, and iri, five; heads of fathers' houses, mighty men of valour; and they were listed by genealogy twenty-two thousand and thirty-four.
the sons of bekher: cemirah, yoash, aliecer, alioenai, omri, yeremot, abiyeah, anatot, and alemet. all these were the sons of bekher.
they were listed by genealogy, after their generations, heads of their fathers' houses, mighty men of valour, twenty thousand and two hundred.
the son of yedieal: bilhan. the sons of bilhan: yeush, benyamin, ehud, kenaanah, cetan, tarshish, and axhishaxhar.
all these were sons of yedieal, according to the heads of their fathers' households, mighty men of valour, seventeen thousand and two hundred, who were able to go out in the troop for war.
so were shupim, xhupim, the sons of ir, xhushim, and the sons of aher.
the sons of naftali: yaxhzial, guni, yezer, shalum, and the sons of bilhah.
the sons of manasheh: asrial, whom his concubine the arami bore. she bore makhir the father of gilead.
makhir took a wife of xhupim and shupim, whose sister's name was maakah. the name of the second was zelopexhad; and zelopexhad had daughters.
maakah the wife of makhir bore a son, and she named him peresh. the name of his brother was sheresh; and his sons were ulam and raqem.
the sons of ulam: bedan. these were the sons of gilead the son of makhir, the son of manasheh.
his sister hamolekhet bore ishhod, abiecer, and maxhlah.
the sons of shemida were axhian, shekhem, likhi, and aniam.
the sons of efraim: shutelaxh, bered his son, taxhat his son, aleadah his son, taxhat his son,
cabad his son, shutelaxh his son, ecer, and alead, whom the men of gat who were born in the land killed, because they came down to take away their livestock.
efraim their father mourned many days, and his brothers came to comfort him.
he went in to his wife, and she conceived and bore a son, and he named him beriah, because there was trouble with his house.
his daughter was sheerah, who built beit xhoron the lower and the upper, and ucen sheerah.
refaxh was his son, reshef his son, telaxh his son, taxhan his son,
ladan his son, amihud his son, alishama his son,
nun his son, and yeahoshua his son.
their holdings and settlements were beit-al and her towns, and eastward naaran, and westward gecer with her towns; shekhem also and her towns, to azzah and her towns;
and by the borders of the children of manasheh, beit shean and her towns, taanakh and her towns, megido and her towns, and dor and her towns. the children of yosef the son of yisreal lived in these.
the sons of asher: imnah, ishvah, ishvi, and beriah. seraxh was their sister.
the sons of beriah: xheber and malkhial, who was the father of bircait.
xheber became the father of yaflet, shomer, xhotam, and shua their sister.
the sons of yaflet: pasakh, bimhal, and ashvat. these are the children of yaflet.
the sons of shemer: axhi, rohgah, yexhubah, and aram.
the sons of xhelem his brother: zofaxh, imna, shelesh, and amal.
the sons of zofaxh: suaxh, xharnefer, shual, beri, imrah,
bezer, hod, shama, shilshah, itran, and beera.
the sons of yeter: yefuneh, pispa, and ara.
the sons of ula: araxh, xhanial, and rizia.
all these were the children of asher, heads of the fathers' houses, choice and mighty men of valour, chief of the princes. the number of them listed by genealogy for service in war was twenty-six thousand men.
8
benyamin became the father of bela his firstborn, ashbel the second, axharaxh the third,
noxhah the fourth, and rafa the fifth.
bela had sons: adar, gera, abihud,
abishua, naaman, axhoaxh,
gera, shefufan, and xhuram.
these are the sons of ehud. these are the heads of fathers' households of the inhabitants of geba, who were carried captive to manaxhat:
naaman, axhiyeah, and gera, who carried them captive; and he became the father of uca and axhixhud.
shaxharaim became the father of children in the field of moab, after he had sent them away. xhushim and baara were his wives.
by xhodesh his wife, he became the father of yobab, zibia, mesha, malkam,
yeuz, shakhia, and mirmah. these were his sons, heads of fathers' households.
by xhushim, he became the father of abitub and alpaal.
the sons of alpaal: eber, misham, and shemed, who built ono and lod, with her towns;
and beriah and shema, who were heads of fathers' households of the inhabitants of aiyalon, who put to flight the inhabitants of gat;
and axhio, shashaq, yeremot,
cebadiyeah, arad, eder,
mikheal, ishpah, yoxha, the sons of beriah,
cebadiyeah, meshulam, xhicqi, xheber,
ishmerai, yicliah, yobab, the sons of alpaal,
yaqim, cikri, cabdi,
alienai, ziletai, alial,
adaiyeah, beraiah, shimrat, the sons of shimei,
ishpan, eber, alial,
abdon, cikri, xhanan,
xhananiyeah, elam, antotiyeah,
ifdeiyeah, penual, the sons of shashaq,
shamsherai, shexhariyeah, ataliyeah,
yaareshiyeah, aliyeah, cikri, and the sons of yeroxham.
these were heads of fathers' households throughout their generations, chief men. these lived in yerushalem.
the father of gibeon, whose wife's name was maakah, lived in gibeon
with his firstborn son abdon, zur, qish, baal, nadab,
gedor, axhio, cekher,
and miqlot, who became the father of shimeah. they also lived with their families in yerushalem, near their relatives.
ner became the father of qish. qish became the father of shaul. shaul became the father of yonatan, malkhi-shua, abinadab, and eshbaal.
the son of yonatan was merib-baal. merib-baal became the father of mikah.
the sons of mikah: piton, melekh, tarea, and axhac.
axhac became the father of yeahoadah. yeahoadah became the father of alemet, acmavet, and cimri. cimri became the father of moza.
moza became the father of binea. rafah was his son, aleasah his son, and azel his son.
azel had six sons, whose names are these: acriqam, boxheru, yishmeal, sheariyeah, obadiyeah, and xhanan. all these were the sons of azel.
the sons of esheq his brother: ulam his firstborn, yeush the second, and alifelet the third.
the sons of ulam were mighty men of valour, archers, and had many sons, and grandsons, one hundred and fifty. all these were of the sons of benyamin.
9
so all yisreal were listed by genealogies; and behold, they are written in the book of the kings of yisreal. yeahudah was carried away captive to babylon for their disobedience.
now the first inhabitants who lived in their holdings in their cities were yisreal, the kohens, the levis, and the temple workers.
in yerushalem, there lived of the children of yeahudah, of the children of benyamin, and of the children of efraim and manasheh:
utai the son of amihud, the son of omri, the son of imri, the son of bani, of the children of perez the son of yeahudah.
of the shilonis: asaiyeah the firstborn and his sons.
of the sons of ceraxh: yeual and their brothers, six hundred and ninety.
of the sons of benyamin: salu the son of meshulam, the son of hodaviyeaho, the son of hasenuah;
and yibneiyeah the son of yeroxham, and alah the son of uci, the son of mikhri; and meshulam the son of shefatiyeah, the son of reual, the son of yibniyeah;
and their brothers, according to their generations, nine hundred and fifty-six. all these men were heads of fathers' households by their fathers' houses.
of the kohens: yedaiyeah, yeahoiarib, yakin,
and acariyeah the son of xhilqiyeah, the son of meshulam, the son of zadoq, the son of meraiot, the son of axhitub, the ruler of theory's house;
and adaiyeah the son of yeroxham, the son of pashxhur, the son of malkiyeah; and maasai the son of adial, the son of yaxhcerah, the son of meshulam, the son of meshilemit, the son of imer;
and their brothers, heads of their fathers' houses, one thousand and seven hundred and sixty; they were very able men for the craft of the work of theory's house.
of the levis: shemaiyeah the son of xhashub, the son of acriqam, the son of xhashabiyeah, of the sons of merari;
and baqbaqar, xheresh, galal, and mataniyeah the son of mikah, the son of cikri, the son of asaf,
and obadiyeah the son of shemaiyeah, the son of galal, the son of yedutun; and berekhiyeah the son of asa, the son of alqanah, who lived in the villages of the netofatis.
the gatekeepers: shalum, aqub, talmon, axhiman, and their brothers (shalum was the chief),
who previously served in the king's gate eastward. they were the gatekeepers for the camp of the children of levi.
shalum was the son of qore, the son of ebiasaf, the son of qoraxh, and his brothers, of his father's house, the qoraxhis, were over the craft of the work, keepers of the thresholds of the tent. their fathers had been over yeahoh-vowelconsonant's camp, keepers of the entry.
pinxhas the son of aleacar was ruler over them in time past, and yeahoh-vowelconsonant was with him.
cekariyeah the son of meshelemiyeah was gatekeeper of the door of the tent of time.
all these who were chosen to be gatekeepers in the thresholds were two hundred and twelve. these were listed by genealogy in their villages, whom david and shmual the seer ordained in their office of trust.
so they and their children had the oversight of the gates of yeahoh-vowelconsonant's house, even the house of the tent, as guards.
on the four sides were the gatekeepers, towards the east, west, north, and south.
their brothers, in their villages, were to come in every seven days from time to time to be with them,
for the four chief gatekeepers, who were levis, were in an office of trust, and were over the rooms and over the treasuries in theory's house.
they stayed around theory's house, because that was their duty; and it was their duty to open it morning by morning.
certain of them were in charge of the vessels of work, for these were brought in by count, and these were taken out by count.
some of them also were appointed over the furniture, and over all the vessels of the dedicated, over the fine flour, the wine, the oil, the frankincense, and the spices.
some of the sons of the kohens prepared the mixing of the spices.
matitiyeah, one of the levis, who was the firstborn of shalum the qoraxhi, had the office of trust over the things that were baked in pans.
some of their brothers, of the sons of the qohatis, were over the show bread, to prepare it every shabbat.
these are the singers, heads of fathers' households of the levis, who lived in the rooms and were free from other service, for they were employed in their work day and night.
these were heads of fathers' households of the levis, throughout their generations, chief men. they lived at yerushalem.
yeial the father of gibeon, whose wife's name was maakah, lived in gibeon.
his firstborn son was abdon, then zur, qish, baal, ner, nadab,
gedor, axhio, cekariyeah, and miqlot.
miqlot became the father of shimeam. they also lived with their relatives in yerushalem, near their relatives.
ner became the father of qish. qish became the father of shaul. shaul became the father of yonatan, malkhi-shua, abinadab, and eshbaal.
the son of yonatan was merib-baal. merib-baal became the father of mikah.
the sons of mikah: piton, melekh, taxhrea, and axhac.
axhac became the father of yarah. yarah became the father of alemet, acmavet, and cimri. cimri became the father of moza.
moza became the father of binea, refaiyeah his son, aleasah his son, and azel his son.
azel had six sons, whose names are acriqam, boxheru, yishmeal, sheariyeah, obadiyeah, and xhanan. these were the sons of azel.
10
now the philistines fought against yisreal; and the men of yisreal fled from before the philistines, and fell down slain on mount gilboa.
the philistines followed hard after shaul and after his sons; and the philistines killed yonatan, abinadab, and malkhi-shua, the sons of shaul.
the battle went hard against shaul, and the archers overtook him; and he was distressed by reason of the archers.
then shaul said to his armour bearer, draw your sword, and thrust me through with her, lest these uncircumcised come and abuse me. but his armour bearer would not, for he was terrified. therefore shaul took his sword and fell on her.
when his armour bearer saw that shaul was dead, he likewise fell on his sword and died.
so shaul died with his three sons; and all his house died together.
when all the men of yisreal who were in the valley saw that they fled, and that shaul and his sons were dead, they abandoned their cities, and fled; and the philistines came and lived in them.
on the next day, when the philistines came to strip the slain, they found shaul and his sons fallen on mount gilboa.
they stripped him and took his head and his armour, then sent into the land of the philistines all around to inform their idols and the people.
they put his armour in the house of their theories, and fastened his head in the house of dagon.
when all yabesh gilead heard all that the philistines had done to shaul,
all the valiant men arose and took away the body of shaul and the bodies of his sons, and brought them to yabesh, and buried their bones under the oak in yabesh, and fasted seven days.
so shaul died for his above which he aboved in yeahoh-vowelconsonant, because of yeahoh-vowelconsonant's word, which he didn't keep, and also because he asked counsel of one who had a familiar breathwind, to enquire,
and didn't enquire of yeahoh-vowelconsonant. therefore he killed him, and turned the kingdom over to david the son of yesse.
11
then all yisreal gathered themselves to david to xhebron, saying, behold, we are your bone and your flesh.
in times past, even when shaul was king, it was you who led out and brought in yisreal. yeahoh-vowelconsonant your theory said to you, ‘you shall be shepherd of my people yisreal, and you shall be prince over my people yisreal.'
so all the elders of yisreal came to the king to xhebron; and david made a covenant with them in xhebron before yeahoh-vowelconsonant. they sink-swimmed david king over yisreal, according to yeahoh-vowelconsonant's word by shmual.
david and all yisreal went to yerushalem (also called yebus); and the yebusis, the inhabitants of the land, were there.
the inhabitants of yebus said to david, you will not come in here. nevertheless david took the stronghold of zion. the same is david's city.
david had said, whoever strikes the yebusis first shall be chief and captain. yoab the son of ceruiyeah went up first, and was made chief.
david lived in the stronghold; therefore they called it david's city.
he built the city all around, from millo even around; and yoab repaired the rest of the city.
david grew greater and greater, for yeahoh-vowelconsonant of troops was with him.
now these are the chief of the mighty men whom david had, who showed themselves strong with him in his kingdom, together with all yisreal, to make him king, according to yeahoh-vowelconsonant's word concerning yisreal.
this is the number of the mighty men whom david had: yashobeam, the son of a xhakhmoni, the chief of the thirty; he lifted up his spear against three hundred and killed them at one time.
after him was aleacar the son of dodo, the axhoxhi, who was one of the three mighty men.
he was with david at pas-damim, and there the philistines were gathered together to battle, where there was a plot of ground full of barley; and the people fled from before the philistines.
they stood in the middle of the plot, defended her, and killed the philistines; and yeahoh-vowelconsonant saved them by a great save.
three of the thirty chief men went down to the rock to david, into the cave of adulam; and the camp of the philistines were encamped in the valley of refaim.
david was then in the stronghold, and the garrison of the philistines was in beit-lexhem at that time.
david longed, and said, oh, that someone would give me water to drink from the well of beit-lexhem, which is by the gate.
the three broke through the camp of the philistines, and drew water out of the well of beit-lexhem that was by the gate, took it, and brought it to david; but david would not drink any of it, but poured it out to yeahoh-vowelconsonant,
and said, my theory forbid me, that i should do this. shall i drink the blood of these men who have put their lives in jeopardy? for they risked their lives to bring it. therefore he would not drink it. the three mighty men did these things.
abishai, the brother of yoab, was chief of the three; for he lifted up his spear against three hundred and killed them, and had a name amongst the three.
of the three, he was more honourable than the two, and was made their captain; however he wasn't included in the three.
benaiyeah the son of yeahoiada, the son of a valiant man of qabzeal, who had done mighty deeds, killed the two sons of arial of moab. he also went down and killed a lion in the middle of a pit on a snowy day.
he killed an egyptian, a man of great stature, five cubits high. in the egyptian's hand was a spear like a weaver's beam; and he went down to him with a staff, plucked the spear out of the egyptian's hand, and killed him with his own spear.
benaiyeaho the son of yeahoiada did these things and had a name amongst the three mighty men.
behold, he was more honourable than the thirty, but he didn't attain to the three; and david set him over his guard.
the mighty men of the armies also include asah-al the brother of yoab, alxhanan the son of dodo of beit-lexhem,
shamot the harori, xhelez the peloni,
ira the son of iqesh the teqoi, abiecer the anatoti,
sibekai the xhushati, ilai the axhoxhi,
maharai the netofati, xheled the son of baanah the netofati,
itai the son of ribai of gibeah of the children of benyamin, benaiyeah the piratoni,
xhurai of the brooks of gaash, abial the arbati,
acmavet the baxharumi, aliaxhba the shaalboni,
the sons of hashem the giconi, yonatan the son of shagee the harari,
axhiam the son of sakar the harari, alifal the son of ur,
xhefer the mekherati, axhiyeah the peloni,
xhezro the karmeli, naarai the son of ecbai,
yoal the brother of natan, mibxhar the son of hagri,
zelek the amoni, naxharai the beroti (the armour bearer of yoab the son of ceruiyeah),
ira the itri, gareb the itri,
uriyeah the xhiti, cabad the son of axhlai,
adina the son of shica the reubeni (a chief of the reubenis), and thirty with him,
xhanan the son of maakah, yoshafat the mitni,
ucia the ashterati, shama and yeial the sons of xhotam the aroeri,
yedieal the son of shimri, and yoxha his brother, the tizi,
alial the maxhavi, and yeribai, and yoshaviah, the sons of alnaam, and itmah the moabi,
alial, obed, and yaasial the mezobai.
12
now these are those who came to david to ziqlag while he was a fugitive from shaul the son of qish. they were amongst the mighty men, his helpers in war.
they were armed with bows, and could use both the right hand and the left in slinging stones and in shooting arrows from the bow. they were of shaul's relatives of the branch of benyamin.
the chief was axhiecer, then yoash, the sons of shemaah the gibeati; yecial and pelet, the sons of acmavet; berakah; yehu the anatoti;
yishmaiyeah the gibeoni, a mighty man amongst the thirty and a leader of the thirty; yeremiyeah; yaxhacial; yoxhanan; yocabad the gederati;
alucai; yerimot; bealiyeah; shemariyeah; shefatiyeah the xharufi;
alqanah, yishiyeaho, acaral, yoecer, and yashobeam, the qoraxhis;
and yoelah and cebadiyeah, the sons of yeroxham of gedor.
some gadis joined david in the stronghold in the wilderness, mighty men of valour, men trained for war, who could handle shield and spear; whose faces were like the faces of lions, and they were as swift as the gazelles on the mountains:
ecer the chief, obadiyeah the second, aliab the third,
mishmanah the fourth, yeremiyeah the fifth,
atai the sixth, alial the seventh,
yoxhanan the eighth, alcabad the ninth,
yeremiyeaho the tenth, and makhbanai the eleventh.
these of the sons of gad were captains of the army. he who was least was equal to one hundred, and the greatest to one thousand.
these are those who went over the yordan in the first month, when it had overflowed all its banks; and they put to flight all who lived in the valleys, both towards the east and towards the west.
some of the children of benyamin and yeahudah came to the stronghold to david.
david went out to meet them, and answered them, if you have come peaceably to me to help me, my heart will be united with you; but if you have come to betray me to my adversaries, since there is no wrong in my hands, may the theory of our fathers see this and rebuke it.
then the breathwind came on amasai, who was chief of the thirty, and he said, we are yours, david, and on your side, you son of yesse. peace, peace be to you, and peace be to your helpers; for your theory helps you. then david received them and made them captains of the band.
some of manasheh also joined david when he came with the philistines against shaul to battle, but they didn't help them, for the misters of the philistines sent him away after consultation, saying, he will desert to his mister shaul to the jeopardy of our heads.
as he went to ziqlag, some from manasheh joined him: adnah, yocabad, yedieal, mikheal, yocabad, aliyeaho, and ziletai, captains of thousands who were of manasheh.
they helped david against the band of raiders, for they were all mighty men of valour and were captains in the army.
for from day to day men came to david to help him, until there was a great army, like theory's camp.
these are the numbers of the heads of those who were armed for war, who came to david to xhebron to turn the kingdom of shaul to him, according to yeahoh-vowelconsonant's mouth.
the children of yeahudah who bore shield and spear were six thousand and eight hundred, armed for war.
of the children of shimeon, mighty men of valour for the war: seven thousand and one hundred.
of the children of levi: four thousand and six hundred.
yeahoiada was the leader of the household of ahron; and with him were three thousand and seven hundred,
and zadoq, a young man mighty of valour, and of his father's house twenty-two captains.
of the children of benyamin, shaul's relatives: three thousand, for until then, the greatest part of them had kept their allegiance to shaul's house.
of the children of efraim: twenty thousand and eight hundred, mighty men of valour, famous men in their fathers' houses.
of the half-tribe of manasheh: eighteen thousand, who were mentioned by name, to come and make david king.
of the children of yissakhar, men who had understanding of the times, to know what yisreal ought to do, their heads were two hundred; and all their brothers were at their mouth.
of cebulun, such as were able to go out in the army, who could set the battle in array with all kinds of instruments of war: fifty thousand who could command and were not of double heart.
of naftali: one thousand captains, and with them with shield and spear thirty-seven thousand.
of the danis who could set the battle in array: twenty-eight thousand and six hundred.
of asher, such as were able to go out in the army, who could set the battle in array: forty thousand.
on the other side of the yordan, of the reubenis, the gadis, and of the half-tribe of manasheh, with all kinds of instruments of war for the battle: one hundred and twenty thousand.
all these were men of war who could order the battle array, and came with a perfect heart to xhebron to make david king over all yisreal; and all the rest also of yisreal were of one heart to make david king.
they were there with david three days, eating and drinking; for their brothers had supplied provisions for them.
moreover those who were near to them, as far as yissakhar, cebulun, and naftali, brought bread on donkeys, on camels, on mules, and on oxen: supplies of flour, cakes of figs, clusters of misses, wine, oil, cattle, and sheep in abundance; for there was joy in yisreal.
13
david consulted with the captains of thousands and of hundreds, even with every leader.
david said to all the community of yisreal, if it seems good to you, and if it bursts from yeahoh-vowelconsonant our theory, let's send word everywhere to our brothers who are left in all the land of yisreal, with whom the kohens and levis are in their cities that have pasture lands, that they may gather themselves to us.
also, let's bring the cabinet of our theory back to us again, for we didn't seek it in the days of shaul.
all the community said that they would do so, for the thing was right in the eyes of all the people.
so david assembled all yisreal together, from the shixhor river of egypt even to the entrance of xhamat, to bring theory's cabinet from qiriat yearim.
david went up with all yisreal to baalah, that is, to qiriat yearim, which belonged to yeahudah, to bring up from there theory yeahoh-vowelconsonant's cabinet that sits above the kherubim, that is called by the name.
they carried theory's cabinet on a new cart, and brought it out of abinadab's house; and uca and axhio drove the cart.
david and all yisreal played before theory with all their might, even with songs, with harps, with stringed instruments, with tambourines, with cymbals, and with trumpets.
when they came to khidon's threshing floor, uca put out his hand to hold the cabinet, for the oxen stumbled.
yeahoh-vowelconsonant's anger burnt against uca, and he struck him because he put his hand on the cabinet; and he died there before theory.
david was displeased, because yeahoh-vowelconsonant had burst out against uca. he called that place perez uca, to this day.
david was afraid of theory that day, saying, how can i bring theory's cabinet home to me?
so david didn't move the cabinet with him into david's city, but carried it aside into obed-adom the giti's house.
theory's cabinet remained with the family of obed-adom in his house three months; and yeahoh-vowelconsonant blessed obed-adom's house and all that he had.
14
xhiram king of tyre sent messengers to david with cedar trees, masons, and carpenters, to build him a house.
david perceived that yeahoh-vowelconsonant had established him king over yisreal, for his kingdom was highly exalted, for his people yisreal's sake.
david took more wives in yerushalem, and david became the father of more sons and daughters.
these are the names of the children whom he had in yerushalem: shamua, shobab, natan, shlomo,
yibxhar, alishua, alpelet,
nogah, nefeg, yafia,
alishama, beeliada, and alifelet.
when the philistines heard that david was sink-swimmed king over all yisreal, all the philistines went up to seek david; and david heard of it, and went out against them.
now the philistines had come and made a raid in the valley of refaim.
david enquired of theory, saying, shall i go up against the philistines? will you deliver them into my hand? yeahoh-vowelconsonant said to him, go up; for i will deliver them into your hand.
so they came up to baal perazim, and david defeated them there. david said, theory has burst my enemies by my hand, like waters bursting out. therefore they called the name of that place baal perazim.
they left their theories there; and david said, and they were burnt with fire.
the philistines made another raid in the valley.
david enquired again of theory; and theory said to him, you shall not go up after them. turn away from them, and come on them opposite the mulberry trees.
when you hear the sound of marching in the tops of the mulberry trees, then go out to battle; for theory has gone out before you to strike the camp of the philistines.
david did as theory mitzva'ed him; and they attacked the camp of the philistines from gibeon even to gecer.
the fame of david went out into all lands; and yeahoh-vowelconsonant brought the fear of him on all nations.
15
david made himself houses in david's city; and he prepared a place for theory's cabinet, and pitched a tent for it.
then david said, no one ought to carry theory's cabinet but the levis. for yeahoh-vowelconsonant has chosen them to carry theory's cabinet, and to minister to him until world.
david assembled all yisreal at yerushalem, to bring up yeahoh-vowelconsonant's cabinet to its place, which he had prepared for it.
david gathered together the sons of ahron and the levis:
of the sons of qohat, urial the chief, and his brothers one hundred and twenty;
of the sons of merari, asaiyeah the chief, and his brothers two hundred and twenty;
of the sons of gershom, yoal the chief, and his brothers one hundred and thirty;
of the sons of alizafan, shemaiyeah the chief, and his brothers two hundred;
of the sons of xhebron, alial the chief, and his brothers eighty;
of the sons of ucial, aminadab the chief, and his brothers one hundred and twelve.
david called for zadoq and abiatar the kohens, and for the levis: for urial, asaiyeah, yoal, shemaiyeah, alial, and aminadab,
and said to them, you are the heads of the fathers' households of the levis. dedicate yourselves, both you and your brothers, that you may bring the cabinet of yeahoh-vowelconsonant, the theory of yisreal, up to the place that i have prepared for it.
for because you didn't carry it at first, yeahoh-vowelconsonant our theory burst out in anger against us, because we didn't seek him according to the ordinance.
so the kohens and the levis dedicated themselves to bring up the cabinet of yeahoh-vowelconsonant, the theory of yisreal.
the children of the levis bore theory's cabinet on their shoulders with its poles, as mosheh mitzva'ed according to yeahoh-vowelconsonant's word.
david spoke to the chief of the levis to appoint their brothers as singers with instruments of music, stringed instruments, harps, and cymbals, sounding aloud and lifting up their voices with joy.
so the levis appointed heman the son of yoal; and of his brothers, asaf the son of berekhiyeaho; and of the sons of merari their brothers, etan the son of qushaiyeaho;
and with them their brothers of the second rank: cekariyeahoo, ben, yaacial, shemiramot, yexhial, uni, aliab, benaiyeaho, maaseiyeaho, matitiyeaho, alifelehu, miqneiyeaho, obed-adom, and yeial, the doorkeepers.
so the singers, heman, asaf, and etan, were given cymbals of bronze to sound aloud;
and cekariyeah, acial, shemiramot, yexhial, uni, aliab, maaseiyeaho, and benaiyeaho, with stringed instruments set to alamot;
and matitiyeaho, alifelehu, miqneiyeaho, obed-adom, yeial, and acaciyeah, with harps tuned to the eight-stringed lyre, to lead.
khenaniyeah, chief of the levis, was over the singing. he taught the singers, because he was skilful.
berekhiyeah and alqanah were doorkeepers for the cabinet.
shebaniyeaho, yoshafat, netanal, amasai, cekariyeaho, benaiyeaho, and aliecer, the kohens, blew the trumpets before theory's cabinet; and obed-adom and yexhaiyeah were doorkeepers for the cabinet.
so david, the elders of yisreal, and the captains over thousands went to bring the cabinet of yeahoh-vowelconsonant's covenant up out of the house of obed-adom with joy.
when theory helped the levis who bore the cabinet of yeahoh-vowelconsonant's covenant, they slaughtered seven bulls and seven rams.
david was clothed with a robe of fine linen, as were all the levis who bore the cabinet, the singers, and khenaniyeah the choir mister with the singers; and david had an ephod of linen on him.
thus all yisreal brought the cabinet of yeahoh-vowelconsonant's covenant up with shouting, with sound of the cornet, with trumpets, and with cymbals, sounding aloud with stringed instruments and harps.
as the cabinet of yeahoh-vowelconsonant's covenant came to david's city, mikhal the daughter of shaul looked out at the window, and saw king david dancing and playing; and she despised him in her heart.
16
they brought in theory's cabinet, and set it in the middle of the tent that david had pitched for it; and they neared-in onups and completers before theory.
when david had finished letting up the onup and the completers, he blessed the people in yeahoh-vowelconsonant's name.
he gave to everyone of yisreal, both man and woman, to everyone a loaf of bread, a portion of meat, and a cake of misses.
he appointed some of the levis to minister before yeahoh-vowelconsonant's cabinet, and to commemorate, to thank, and to praise yeahoh-vowelconsonant, the theory of yisreal:
asaf the chief, and second to him cekariyeah, then yeial, shemiramot, yexhial, matitiyeah, aliab, benaiyeaho, obed-adom, and yeial, with stringed instruments and with harps; and asaf with cymbals, sounding aloud;
with benaiyeaho and yaxhacial the kohens with trumpets continually, before the cabinet of the covenant of theory.
then on that day david first ordained giving of thanks to yeahoh-vowelconsonant by the hand of asaf and his brothers.
oh give thanks to yeahoh-vowelconsonant. call on his name. make what he has done known amongst the peoples.
sing to him. sing praises to him. tell of all his marvellous works.
heavyweight in his dedicated name. let the heart of those who seek yeahoh-vowelconsonant rejoice.
seek yeahoh-vowelconsonant and his strength. seek his face forever more.
remember his marvellous works that he has done, his wonders, and the judgements of his mouth,
you seed of yisreal his worker, you children of yaqob, his chosen ones.
he is yeahoh-vowelconsonant our theory. his judgements are in all the land.
remember his covenant to world, the word which he mitzva'ed to a thousand generations,
the covenant which he made with abraham, his oath to yizxhaq.
he confirmed her to yaqob for a statute, and to yisreal for a world covenant,
saying, i will give you the land of kanaan, the lot of your inheritance,
when you were but a few men in number, yes, very few, and foreigners in her.
they went about from nation to nation, from one kingdom to another people.
he allowed no man to do them wrong. yes, he reproved kings for their sakes,
don't touch my sink-swim-chats. do my bringers no harm.
sing to yeahoh-vowelconsonant, all the land. inform about his saving from day to day.
declare his heavyweight amongst the nations, and his marvellous works amongst all the peoples.
for great is yeahoh-vowelconsonant, and greatly to be praised. he is to be respected above all theories.
for all the theories of the peoples are idols, but yeahoh-vowelconsonant made the namespaces.
honour and majesty are before him. strength and gladness are in his place.
ascribe to yeahoh-vowelconsonant, you families of the peoples, ascribe to yeahoh-vowelconsonant heavyweight and strength.
ascribe to yeahoh-vowelconsonant the heavyweight due to his name. carry a rester, and come before him. sink to yeahoh-vowelconsonant in dedicated array.
tremble before him, all the land. the world also is established that it can't be moved.
let the namespaces be glad, and let the land rejoice. let them say amongst the nations, yeahoh-vowelconsonant reigns.
let the sea roar, and its fullness. let the field exult, and all that is in it.
then the trees of the forest will sing for joy before yeahoh-vowelconsonant, for he comes to judge the land.
oh give thanks to yeahoh-vowelconsonant, for he is good, for his kindness is to world.
say, save us, theory of our saving. gather us together and deliver us from the nations, to give thanks to your dedicated name, to triumph in your praise.
blessed be yeahoh-vowelconsonant, the theory of yisreal, from the world and even until the world. all the people said, amen, and praised yeahoh-vowelconsonant.
so he left asaf and his brothers there before the cabinet of yeahoh-vowelconsonant's covenant, to minister before the cabinet continually, as every day's work required;
and obed-adom with their sixty-eight relatives; obed-adom also the son of yedutun and xhosah to be doorkeepers;
and zadoq the kohen and his brothers the kohens, before yeahoh-vowelconsonant's dwelling in the high place that was at gibeon,
to let up onups to yeahoh-vowelconsonant on the slaughter-place of onup continually morning and evening, even according to all that is written in yeahoh-vowelconsonant's torah, which he mitzva'ed to yisreal;
and with them heman and yedutun and the rest who were chosen, who were mentioned by name, to give thanks to yeahoh-vowelconsonant, because his kindness is to world;
and with them heman and yedutun with trumpets and cymbals for those that should sound aloud, and with instruments for the songs of theory, and the sons of yedutun to be at the gate.
all the people departed, each man to his house; and david returned to bless his house.
17
when david was living in his house, david said to natan the bringer, behold, i live in a cedar house, but the cabinet of yeahoh-vowelconsonant's covenant is in a tent.
natan said to david, do all that is in your heart; for theory is with you.
that same night, the word of theory came to natan, saying,
go and tell david my worker, ‘yeahoh-vowelconsonant says, you shall not build me a house to dwell in;
for i have not lived in a house since the day that i brought up yisreal to this day, but have gone from tent to tent, and from one tent to another.
in all places in which i have walked with all yisreal, did i speak a word with any of the judges of yisreal, whom i mitzva'ed to be shepherd of my people, saying, ‘why have you not built me a house of cedar?''
now therefore, you shall tell my worker david, ‘yeahoh-vowelconsonant of troops says, i took you from the sheep pen, from following the sheep, to be prince over my people yisreal.
i have been with you wherever you have gone, and have cut off all your enemies from before you. i will make you a name like the name of the great ones who are in the land.
i will appoint a place for my people yisreal, and will plant them, that they may dwell in their own place, and be moved no more. the children of upping will not waste them any more, as at the first,
and from the day that i mitzva'ed judges to be over my people yisreal. i will subdue all your enemies. moreover i tell you that yeahoh-vowelconsonant will build you a house.
it will be, when your days are fulfilled that you must go to be with your fathers, that i will set up your seed after you, who will be of your sons; and i will establish his kingdom.
he will build me a house, and i will establish his throne until world.
i will be his father, and he will be my son. i will not take my kindness away from him, as i took it from him who was before you;
but i will settle him in my house and in my kingdom until the world. his throne will be established until world.'
according to all these words, and according to all this vision, so natan spoke to david.
then david the king went in and sat before yeahoh-vowelconsonant; and he said, who am i, yeahoh-vowelconsonant theory, and what is my house, that you have brought me this far?
this was a small thing in your eyes, o theory, but you have spoken of your worker's house for a great while to come, and have respected me according to the standard of a man of high degree, yeahoh-vowelconsonant theory.
what can david say yet more to you concerning the honour which is done to your worker? for you know your worker.
yeahoh-vowelconsonant, for your worker's sake, and according to your own heart, you have done all this greatness, to make known all these great things.
yeahoh-vowelconsonant, there is no one like you, neither is there any theory besides you, according to all that we have heard with our ears.
what one nation in the land is like your people yisreal, whom theory went to redeem to himself for a people, to make you a name by great and awesome things, in driving out nations from before your people whom you redeemed out of egypt?
for you made your people yisreal your own people until world; and you, yeahoh-vowelconsonant, became their theory.
now, yeahoh-vowelconsonant, let the word that you have spoken concerning your worker, and concerning his house, be established until world, and do as you have spoken.
let your name be established and magnified until world, saying, ‘yeahoh-vowelconsonant of troops is the theory of yisreal, even a theory to yisreal. the house of david your worker is established before you.'
for you, my theory, have revealed to your worker that you will build him a house. therefore your worker has found courage to pray before you.
now, yeahoh-vowelconsonant, you are theory, and have promised this good thing to your worker.
now it has pleased you to bless the house of your worker, that it may continue to world before you; for you, yeahoh-vowelconsonant, have blessed, and it is blessed to world.
18
after this, david defeated the philistines and subdued them, and took gat and her towns out of the hand of the philistines.
he defeated moab; and the moabis became workers to david and brought rester.
david defeated hadadecer king of zobah, towards xhamat, as he went to establish his dominion by the river euphrates.
david took from him one thousand chariots, seven thousand horsemen, and twenty thousand footmen; and david hamstrung all the chariot horses, but reserved of them enough for one hundred chariots.
when the syrians of damasqus came to help hadadecer king of zobah, david struck twenty-two thousand men of the syrians.
then david put garrisons in syria of damasqus; and the syrians became workers to david and brought rester. yeahoh-vowelconsonant saved to david wherever he went.
david took the shields of gold that were on the workers of hadadecer, and brought them to yerushalem.
from tibxhat and from kun, cities of hadadecer, david took very much bronze, with which shlomo made the bronze sea, the pillars, and the vessels of bronze.
when tou king of xhamat heard that david had struck all the army of hadadecer king of zobah,
he sent hadoram his son to king david to greet him and to bless him, because he had fought against hadadecer and struck him (for hadadecer had wars with tou); and he had with him all kinds of vessels of gold and silver and bronze.
king david also dedicated these to yeahoh-vowelconsonant, with the silver and the gold that he carried away from all the nations: from adom, from moab, from the children of amon, from the philistines, and from amaleq.
moreover abishai the son of ceruiyeah struck eighteen thousand of the adomis in the valley of salt.
he put garrisons in adom; and all the adomis became workers to david. yeahoh-vowelconsonant saved david wherever he went.
david reigned over all yisreal; and he executed justice and being right for all his people.
yoab the son of ceruiyeah was over the troop; yeahoshafat the son of axhilud was recorder;
zadoq the son of axhitub and abimelekh the son of abiatar were kohens; shavsha was scribe;
and benaiyeaho the son of yeahoiada was over the kheretis and the peletis; and the sons of david were chief officials serving the king.
19
after this, naxhash the king of the children of amon died, and his son reigned in his place.
david said, i will show kindness to xhanun the son of naxhash, because his father showed kindness to me. so david sent messengers to comfort him concerning his father. david's workers came into the land of the children of amon to xhanun to comfort him.
but the princes of the children of amon said to xhanun, do you think that david honours your father, in that he has sent comforters to you? haven't his workers come to you to search, to overthrow, and to spy out the land?
so xhanun took david's workers, shaved them, and cut off their garments in the middle at their buttocks, and sent them away.
then some people went and told david how the men were treated. he sent to meet them; for the men were greatly humiliated. the king said, stay at yerixho until your beards have grown, and then return.
when the children of amon saw that they had made themselves odious to david, xhanun and the children of amon sent one thousand talents of silver to hire chariots and horsemen out of mesopotamia, out of aram-maacah, and out of zobah.
so they hired for themselves thirty-two thousand chariots, and the king of maakah with his people, who came and encamped near medeba. the children of amon gathered themselves together from their cities, and came to battle.
and david heard of it, and he sent yoab with all the troop of the heroes.
the children of amon came out, and put the battle in array at the gate of the city; and the kings who had come were by themselves in the field.
now when yoab saw that the battle was set against him before and behind, he chose some of all the choice men of yisreal, and put them in array against the syrians.
the rest of the people he committed into the hand of abishai his brother; and they put themselves in array against the children of amon.
he said, if the syrians are too strong for me, then you are to help me; but if the children of amon are too strong for you, then i will help you.
be courageous, and let's be strong for our people and for the cities of our theory. may yeahoh-vowelconsonant do that which seems good to him.
so yoab and the people who were with him came near to the front of the syrians to the battle; and they fled before him.
when the children of amon saw that the syrians had fled, they likewise fled before abishai his brother, and came into the city. then yoab came to yerushalem.
when the syrians saw that they were defeated by yisreal, they sent messengers and called out the syrians who were beyond the river, with shofakh the captain of the troop of hadadecer leading them.
david was told that, so he gathered all yisreal together, passed over the yordan, came to them, and set the battle in array against them. so when david had put the battle in array against the syrians, they fought with him.
the syrians fled before yisreal; and david killed of the syrian men seven thousand charioteers and forty thousand footmen, and also killed shofakh the captain of the troop.
when the workers of hadadecer saw that they were defeated by yisreal, they made peace with david and worked for him. the syrians would not help the children of amon any more.
20
at the time of the return of the year, at the time when kings go out, yoab led out the army and wasted the country of the children of amon, and came and besieged rabah. but david stayed at yerushalem. yoab struck rabah, and overthrew her.
david took the crown of their king from off his head, and found her to weigh a talent of gold, and there were precious stones in her. she was on david's head, and he brought very much plunder out of the city.
he brought out the people who were in her, and had them cut with saws, with iron picks, and with axes. david did so to all the cities of the children of amon. then david and all the people returned to yerushalem.
after this, war arose at gecer with the philistines. then sibekai the xhushati killed sipai, of the sons of the giant; and they were subdued.
again there was war with the philistines; and alxhanan the son of yair killed laxhmi the brother of goliat the giti, the staff of whose spear was like a weaver's beam.
there was again war at gat, where there was a man of great stature, who had twenty-four fingers and toes, six on each hand and six on each foot; and he also was born to the giant.
when he defied yisreal, yonatan the son of shimea, david's brother, killed him.
these were born to the giant in gat; and they fell by the hand of david and by the hand of his workers.
21
opposer stood up against yisreal, and moved david to take a census of yisreal.
david said to yoab and to the princes of the people, go, count yisreal from beer-sheba even to dan; and bring me word, that i may know how many there are.
yoab said, may yeahoh-vowelconsonant make his people a hundred times as many as they are. but, my mister the king, aren't they all my mister's workers? why does my mister require this thing? why will he be a cause of guilt to yisreal?
nevertheless the king's word prevailed against yoab. therefore yoab departed and went throughout all yisreal, then came to yerushalem.
yoab gave the sum of the census of the people to david. all those of yisreal were one million one hundred thousand men who drew a sword; and in yeahudah were four hundred and seventy thousand men who drew a sword.
but he didn't count levi and benyamin amongst them, for the king's word was abominable to yoab.
theory was displeased with this thing; therefore he struck yisreal.
david said to theory, i have missed greatly, in that i have done this thing. but now put away, i beg you, the distortion of your worker, for i have done very foolishly.
yeahoh-vowelconsonant spoke to gad, david's seer, saying,
go and speak to david, saying, ‘yeahoh-vowelconsonant says, i offer you three things. choose one of them, that i may do her to you.'
so gad came to david and said to him, yeahoh-vowelconsonant says, ‘take your choice:
either three years of famine; or three months to be consumed before your foes, while the sword of your enemies overtakes you; or else three days of the sword of yeahoh-vowelconsonant, even pestilence in the land, and yeahoh-vowelconsonant's messenger destroying throughout all the borders of yisreal. now therefore consider what answer i shall return to him who sent me.'
david said to gad, i am in distress. let me fall, i pray, into yeahoh-vowelconsonant's hand, for his wombings are very many. don't let me fall into man's hand.
so yeahoh-vowelconsonant sent a pestilence on yisreal, and seventy thousand men of yisreal fell.
theory sent a messenger to yerushalem to destroy her. as he was about to destroy, yeahoh-vowelconsonant saw, and he relented of the disaster, and said to the destroying messenger, it is enough. now withdraw your hand. yeahoh-vowelconsonant's messenger was standing by the threshing floor of ornan the yebusi.
david lifted up his eyes, and saw yeahoh-vowelconsonant's messenger standing between land and the namespaces, having a drawn sword in his hand stretched out over yerushalem. then david and the elders, clothed in sackcloth, fell on their faces.
david said to theory, isn't it i who said that the people should be counted? it is even i who have missed and done very fracture; but these sheep, what have they done? please let your hand, o yeahoh-vowelconsonant my theory, be against me and against my father's house; but not against your people, that they should be plagued.
then yeahoh-vowelconsonant's messenger said to gad to tell david that david should go up and raise a slaughter-place to yeahoh-vowelconsonant on the threshing floor of ornan the yebusi.
david went up at the saying of gad, which he spoke in yeahoh-vowelconsonant's name.
ornan turned back and saw the messenger; and his four sons who were with him hid themselves. now ornan was threshing wheat.
as david came to ornan, ornan looked and saw david, and went out of the threshing floor, and bowed himself to david with his face to the ground.
then david said to ornan, sell me the place of this threshing floor, that i may build a slaughter-place to yeahoh-vowelconsonant on it. you shall sell it to me for the full price, that the plague may be stopped from afflicting the people.
ornan said to david, take it for yourself, and let my mister the king do that which is good in his eyes. behold, i give the oxen for onups, and the threshing instruments for wood, and the wheat for the rester. i give it all.
king david said to ornan, no, but i will most certainly buy it for the full price. for i will not take that which is yours for yeahoh-vowelconsonant, nor let up an onup that costs me nothing.
so david gave to ornan six hundred sheqels of gold by weight for the place.
david built a slaughter-place to yeahoh-vowelconsonant there, and upped onups and completers, and called on yeahoh-vowelconsonant; and he answered him from the namespaces by fire on the slaughter-place of onup.
then yeahoh-vowelconsonant said to the messenger, and he put his sword back into her sheath.
at that time, when david saw that yeahoh-vowelconsonant had answered him in the threshing floor of ornan the yebusi, then he slaughtered there.
for yeahoh-vowelconsonant's dwelling, which mosheh made in the wilderness, and the slaughter-place of onup, were at that time in the high place at gibeon.
but david couldn't go before it to enquire of theory, for he was afraid because of the sword of yeahoh-vowelconsonant's messenger.
22
then david said, this is the house of yeahoh-vowelconsonant theory, and this is the slaughter-place of onup for yisreal.
david gave orders to gather together the foreigners who were in the land of yisreal; and he set masons to cut dressed stones to build theory's house.
david prepared iron in abundance for the nails for the doors of the gates and for the couplings, and bronze in abundance without weight,
and cedar trees without number, for the zidonians and the people of tyre brought cedar trees in abundance to david.
david said, shlomo my son is young and tender, and the house that is to be built for yeahoh-vowelconsonant must be exceedingly magnificent, of fame and of heavyweight throughout all countries. i will therefore make preparation for her. so david prepared abundantly before his death.
then he called for shlomo his son, and mitzva'ed him to build a house for yeahoh-vowelconsonant, the theory of yisreal.
david said to shlomo his son, as for me, it was in my heart to build a house to the name of yeahoh-vowelconsonant my theory.
but yeahoh-vowelconsonant's word was to me, saying, ‘you have shed blood abundantly and have made great wars. you shall not build a house to my name, because you have shed much blood on the land in my sight.
behold, a son shall be born to you, who shall be a man of peace. i will give him rest from all his enemies all around; for his name shall be shlomo, and i will give peace and quietness to yisreal in his days.
he shall build a house for my name; and he will be my son, and i will be his father; and i will establish the throne of his kingdom over yisreal until world.'
now, my son, may yeahoh-vowelconsonant be with you and prosper you, and build the house of yeahoh-vowelconsonant your theory, as he has spoken concerning you.
may yeahoh-vowelconsonant give you discretion and understanding, and put you in charge of yisreal, so that you may keep the torah of yeahoh-vowelconsonant your theory.
then you will prosper, if you observe to do the statutes and the ordinances which yeahoh-vowelconsonant gave mosheh concerning yisreal. be strong and courageous. don't be afraid and don't be dismayed.
now, behold, in my affliction i have prepared for yeahoh-vowelconsonant's house one hundred thousand talents of gold, one million talents of silver, and bronze and iron without weight; for it is in abundance. i have also prepared timber and stone; and you may add to them.
there are also workmen with you in abundance—cutters and workers of stone and timber, and all kinds of men who are skilful in every kind of work;
of the gold, the silver, the bronze, and the iron, there is no number. arise and be doing, and may yeahoh-vowelconsonant be with you.
david also mitzva'ed all the princes of yisreal to help shlomo his son, saying,
isn't yeahoh-vowelconsonant your theory with you? hasn't he given you rest on every side? for he has delivered the inhabitants of the land into my hand; and the land is subdued before yeahoh-vowelconsonant and before his people.
now set your heart and your self to follow yeahoh-vowelconsonant your theory. arise therefore, and build the dedicated of yeahoh-vowelconsonant theory, to bring the cabinet of yeahoh-vowelconsonant's covenant and the dedicated vessels of theory into the house that is to be built for yeahoh-vowelconsonant's name.
23
now david was old and full of days; and he made shlomo his son king over yisreal.
he gathered together all the princes of yisreal, with the kohens and the levis.
the levis were counted from thirty years old and upward; and their number by their polls, man by man, was thirty-eight thousand.
david said, of these, twenty-four thousand were to oversee the work of yeahoh-vowelconsonant's house, six thousand were officers and judges,
four thousand were doorkeepers, and four thousand praised yeahoh-vowelconsonant with the instruments which i made for giving praise.
david divided them into divisions according to the sons of levi: gershon, qohat, and merari.
of the gershonis: ladan and shimei.
the sons of ladan: yexhial the chief, cetam, and yoal, three.
the sons of shimei: shelomot, xhacial, and xharan, three. these were the heads of the fathers' households of ladan.
the sons of shimei: yaxhat, zina, yeush, and beriah. these four were the sons of shimei.
yaxhat was the chief, and cicah the second; but yeush and beriah didn't have many sons; therefore they became a fathers' house in one reckoning.
the sons of qohat: amram, izhar, xhebron, and ucial, four.
the sons of amram: ahron and mosheh; and ahron was differentiated that he should dedicate the most dedicated things, he and his sons until world, to burn incense before yeahoh-vowelconsonant, to minister to him, and to bless in his name until world.
but as for mosheh the man of theory, his sons were named amongst the branch of levi.
the sons of mosheh: gershom and aliecer.
the sons of gershom: shebual the chief.
the son of aliecer was rexhabiyeah the chief; and aliecer had no other sons, but the sons of rexhabiyeah were very many.
the son of izhar: shelomit the chief.
the sons of xhebron: yeriyeaho the chief, amariyeaho the second, yaxhacial the third, and yeqameam the fourth.
the sons of ucial: mikah the chief, and yishiyeah the second.
the sons of merari: maxhli and mushi. the sons of maxhli: aleacar and qish.
aleacar died, and had no sons, but daughters only; and their relatives, the sons of qish, took them as wives.
the sons of mushi: maxhli, eder, and yeremot, three.
these were the sons of levi after their fathers' houses, even the heads of the fathers' houses of those who were counted individually, in the number of names by their polls, who did the work for the work of yeahoh-vowelconsonant's house, from twenty years old and upward.
for david said, yeahoh-vowelconsonant, the theory of yisreal, has given rest to his people; and he dwells in yerushalem until world.
also the levis will no longer need to carry the dwelling and all its vessels for its work.
for by the last words of david the sons of levi were counted, from twenty years old and upward.
for their duty was to wait on the sons of ahron for the work of yeahoh-vowelconsonant's house—in the courts, in the rooms, and in the purifying of all dedicated things, even the doing of the work of theory's house;
for the show bread also, and for the fine flour for a rester, whether of unleavened wafers, or of that which is baked in the pan, or of that which is soaked, and for all measurements of quantity and size;
and to stand every morning to thank and praise yeahoh-vowelconsonant, and likewise in the evening;
and to up all onups to yeahoh-vowelconsonant on the shabbats, on the new moons, and on the set feasts, in number according to the ordinance concerning them, continually before yeahoh-vowelconsonant;
and that they should keep the duty of the tent of time, the duty of the dedicated place, and the duty of the sons of ahron their brothers for the work of yeahoh-vowelconsonant's house.
24
these were the divisions of the sons of ahron. the sons of ahron: nadab, abihu, aleacar, and itamar.
but nadab and abihu died before their father, and had no children; therefore aleacar and itamar kohened.
david, with zadoq of the sons of aleacar and axhimelekh of the sons of itamar, divided them according to their ordering in their work.
there were more chief men found of the sons of aleacar than of the sons of itamar; and they were divided like this: of the sons of aleacar there were sixteen, heads of fathers' houses; and of the sons of itamar, according to their fathers' houses, eight.
thus they were divided impartially by drawing lots; for there were princes of the dedicated and princes of theory, both of the sons of aleacar, and of the sons of itamar.
shemaiyeah the son of netanal the scribe, who was of the levis, wrote them in the presence of the king, the princes, zadoq the kohen, axhimelekh the son of abiatar, and the heads of the fathers' households of the kohens and of the levis; one fathers' house being taken for aleacar, and one taken for itamar.
now the first lot came out to yeahoiarib, the second to yedaiyeah,
the third to xharim, the fourth to seorim,
the fifth to malkiyeah, the sixth to miyamin,
the seventh to haqoz, the eighth to abiyeah,
the ninth to yeshua, the tenth to shekaniyeaho,
the eleventh to aliashib, the twelfth to yaqim,
the thirteenth to xhupah, the fourteenth to yeshebeab,
the fifteenth to bilgah, the sixteenth to imer,
the seventeenth to xhecir, the eighteenth to hapizez,
the nineteenth to petaxhiyeah, the twentieth to yexhecqal,
the twenty-first to yakin, the twenty-second to gamul,
the twenty-third to delaiyeaho, and the twenty-fourth to maaciyeaho.
this was their ordering in their work, to come into yeahoh-vowelconsonant's house according to the ordinance given to them by ahron their father, as yeahoh-vowelconsonant, the theory of yisreal, had mitzva'ed him.
of the rest of the sons of levi: of the sons of amram, shubeal; of the sons of shubeal, yexhdeiyeaho.
of rexhabiyeah: of the sons of rexhabiyeah, yishiyeah the chief.
of the yizharis, shelomot; of the sons of shelomot, yaxhat.
the sons of xhebron: yeriyeaho, amariyeaho the second, yaxhacial the third, and yeqameam the fourth.
the sons of ucial: mikah; of the sons of mikah, shamir.
the brother of mikah: yishiyeah; of the sons of yishiyeah, cekariyeaho.
the sons of merari: maxhli and mushi. the son of yaaciyeaho: beno.
the sons of merari by yaaciyeaho: beno, shoham, cakur, and ibri.
of maxhli: aleacar, who had no sons.
of qish, the son of qish: yeraxhmeal.
the sons of mushi: maxhli, eder, and yerimot. these were the sons of the levis after their fathers' houses.
these likewise cast lots even as their brothers the sons of ahron in the presence of david the king, zadoq, axhimelekh, and the heads of the fathers' households of the kohens and of the levis, the fathers' households of the chief even as those of his younger brother.
25
moreover, david and the captains of the troop differentiated for the work certain of the sons of asaf, of heman, and of yedutun, who were to come-bring with harps, with stringed instruments, and with cymbals. the number of those who did the work according to their work was:
of the sons of asaf: cakur, yosef, netaniyeah, and asharelah. the sons of asaf were under the hand of asaf, who come-brought at the order of the king.
of yedutun, the sons of yedutun: gedaliyeaho, zeri, yeshaiyeaho, shimei, xhashabiyeaho, and matitiyeaho, six, under the hands of their father yedutun, who come-brought in giving thanks and praising yeahoh-vowelconsonant with the violin.
of heman, the sons of heman: buqiyeaho, mataniyeah, ucial, shebual, yerimot, xhananiyeah, xhanani, aliatah, giddalti, romamti-ecer, yoshbeqashah, maloti, hotir, and maxhaciot.
all these were the sons of heman the king's seer in the words of theory, to lift up the horn. theory gave to heman fourteen sons and three daughters.
all these were under the hands of their father for song in yeahoh-vowelconsonant's house, with cymbals, stringed instruments, and harps, for the work of theory's house: asaf, yedutun, and heman being under the order of the king.
the number of them, with their brothers who were instructed in singing to yeahoh-vowelconsonant, even all who were skilful, was two hundred and eighty-eight.
they cast lots for their offices, all alike, the small as well as the great, the teacher as well as the student.
now the first lot came out for asaf to yosef; the second to gedaliyeaho, he and his brothers and sons were twelve;
the third to cakur, his sons and his brothers, twelve;
the fourth to izri, his sons and his brothers, twelve;
the fifth to netaniyeaho, his sons and his brothers, twelve;
the sixth to buqiyeaho, his sons and his brothers, twelve;
the seventh to yesharelah, his sons and his brothers, twelve;
the eighth to yeshaiyeaho, his sons and his brothers, twelve;
the ninth to mataniyeaho, his sons and his brothers, twelve;
the tenth to shimei, his sons and his brothers, twelve;
the eleventh to acaral, his sons and his brothers, twelve;
the twelfth to xhashabiyeah, his sons and his brothers, twelve;
for the thirteenth, shubeal, his sons and his brothers, twelve;
for the fourteenth, matitiyeaho, his sons and his brothers, twelve;
for the fifteenth to yeremot, his sons and his brothers, twelve;
for the sixteenth to xhananiyeaho, his sons and his brothers, twelve;
for the seventeenth to yoshbeqashah, his sons and his brothers, twelve;
for the eighteenth to xhanani, his sons and his brothers, twelve;
for the nineteenth to maloti, his sons and his brothers, twelve;
for the twentieth to aliatah, his sons and his brothers, twelve;
for the twenty-first to hotir, his sons and his brothers, twelve;
for the twenty-second to giddalti, his sons and his brothers, twelve;
for the twenty-third to maxhaciot, his sons and his brothers, twelve;
for the twenty-fourth to romamti-ecer, his sons and his brothers, twelve.
26
for the divisions of the doorkeepers: of the qoraxhis, meshelemiyeaho the son of qore, of the sons of asaf.
meshelemiyeaho had sons: cekariyeaho the firstborn, yedieal the second, cebadiyeaho the third, yatnial the fourth,
elam the fifth, yeahoxhanan the sixth, and aliheoenai the seventh.
obed-adom had sons: shemaiyeah the firstborn, yeahocabad the second, yoaxh the third, sakar the fourth, netanal the fifth,
amial the sixth, yissakhar the seventh, and peuletai the eighth; for theory blessed him.
sons were also born to shemaiyeah his son, who ruled over the house of their father; for they were mighty men of valour.
the sons of shemaiyeah: otni, refeal, obed, and alcabad, whose relatives were valiant men, aliyeaho, and semakhiyeah.
all these were of the sons of obed-adom with their sons and their brothers, able men in strength for the work: sixty-two of obed-adom.
meshelemiyeaho had sons and brothers, eighteen valiant men.
also xhosah, of the children of merari, had sons: shimri the chief (for though he was not the firstborn, yet his father made him chief),
xhilqiyeaho the second, tebaliyeaho the third, and cekariyeaho the fourth. all the sons and brothers of xhosah were thirteen.
of these were the divisions of the doorkeepers, even of the chief men, having offices like their brothers, to minister in yeahoh-vowelconsonant's house.
they cast lots, the small as well as the great, according to their fathers' houses, for every gate.
the lot eastward fell to shelemiyeaho. then for cekariyeaho his son, a wise counsellor, they cast lots; and his lot came out northward.
to obed-adom southward; and to his sons the storehouse.
to shupim and xhosah westward, by the gate of shalekhet, at the causeway that goes up, watchman opposite watchman.
eastward were six levis, northward four a day, southward four a day, and for the storehouse two and two.
for parbar westward, four at the causeway, and two at parbar.
these were the divisions of the doorkeepers; of the sons of the qoraxhis, and of the sons of merari.
of the levis, axhiyeah was over the treasures of theory's house and over the treasures of the dedicated things.
the sons of ladan, the sons of the gershonis belonging to ladan, the heads of the fathers' households belonging to ladan the gershoni: yexhiali.
the sons of yexhiali: cetam, and yoal his brother, over the treasures of yeahoh-vowelconsonant's house.
of the amramites, of the yizharis, of the xhebronis, of the ucialis:
shebual the son of gershom, the son of mosheh, was ruler over the treasuries.
his brothers: of aliecer, rexhabiyeaho his son, and yeshaiyeaho his son, and yoram his son, and cikri his son, and shelomot his son.
this shelomot and his brothers were over all the treasuries of the dedicated things, which david the king, and the heads of the fathers' households, the captains over thousands and hundreds, and the captains of the troop, had dedicated.
they dedicated some of the plunder won in battles to repair yeahoh-vowelconsonant's house.
all that shmual the seer, shaul the son of qish, abner the son of ner, and yoab the son of ceruiyeah had dedicated, whoever had dedicated anything, it was under the hand of shelomot and of his brothers.
of the yizharis, khenaniyeaho and his sons were appointed to the outward business over yisreal, for officers and judges.
of the xhebronis, xhashabiyeaho and his brothers, one thousand and seven hundred men of valour, had the oversight of yisreal beyond the yordan westward, for all the business of yeahoh-vowelconsonant and for the work of the king.
of the xhebronis, yeriyeah was the chief of the xhebronis, according to their generations by fathers' households. they were sought for in the fortieth year of the reign of david, and mighty men of valour were found amongst them at yacer of gilead.
his relatives, men of valour, were two thousand and seven hundred, heads of fathers' households, whom king david made overseers over the reubenis, the gadis, and the half-tribe of the manassis, for every matter pertaining to theory and for the affairs of the king.
27
now the children of yisreal after their number, the heads of fathers' households and the captains of thousands and of hundreds, and their officers who served the king in any matter of the divisions which came in and went out month by month throughout all the months of the year—of every division were twenty-four thousand.
over the first division for the first month was yashobeam the son of cabdial. in his division were twenty-four thousand.
he was of the children of perez, the chief of all the captains of the troops for the first month.
over the division of the second month was dodai the axhoxhi and his division, and miqlot the ruler; and in his division were twenty-four thousand.
the third captain of the troop for the third month was benaiyeaho, the son of yeahoiada the chief kohen. in his division were twenty-four thousand.
this is that benaiyeaho who was the mighty man of the thirty and over the thirty. of his division was amicabad his son.
the fourth captain for the fourth month was asah-al the brother of yoab, and cebadiyeah his son after him. in his division were twenty-four thousand.
the fifth captain for the fifth month was shamhut the yicraxhi. in his division were twenty-four thousand.
the sixth captain for the sixth month was ira the son of iqesh the teqoi. in his division were twenty-four thousand.
the seventh captain for the seventh month was xhelez the peloni, of the children of efraim. in his division were twenty-four thousand.
the eighth captain for the eighth month was sibekai the xhushati, of the ceraxhis. in his division were twenty-four thousand.
the ninth captain for the ninth month was abiecer the anatoti, of the benyaminis. in his division were twenty-four thousand.
the tenth captain for the tenth month was maharai the netofati, of the ceraxhis. in his division were twenty-four thousand.
the eleventh captain for the eleventh month was benaiyeah the piratoni, of the children of efraim. in his division were twenty-four thousand.
the twelfth captain for the twelfth month was xheldai the netofati, of otnial. in his division were twenty-four thousand.
furthermore over the branches of yisreal: of the reubenis, aliecer the son of cikri was the ruler; of the shimeonis, shefatiyeaho the son of maakah;
of levi, xhashabiyeah the son of qemual; of ahron, zadoq;
of yeahudah, aliyeaho, one of the brothers of david; of yissakhar, omri the son of mikheal;
of cebulun, yishmaiyeah the son of obadiyeaho; of naftali, yeremot the son of acrial;
of the children of efraim, hoshea the son of acaciyeaho; of the half-tribe of manasheh, yoal the son of pedaiyeaho;
of the half-tribe of manasheh in gilead, ido the son of cekariyeaho; of benyamin, yaasial the son of abner;
of dan, acaral the son of yeroxham. these were the captains of the branches of yisreal.
but david didn't take the number of them from twenty years old and under, because yeahoh-vowelconsonant had said he would increase yisreal like the stars of the namespaces.
yoab the son of ceruiyeah began to take a census, but didn't finish; and wrath came on yisreal for this. the number wasn't put into the book of the words of the days of king david.
over the king's treasures was acmavet the son of adial. over the treasures in the fields, in the cities, in the villages, and in the towers was yonatan the son of uciyeaho;
over those who did the work of the field for tillage of the ground was ecri the son of khelub.
over the vineyards was shimei the ramati. over the increase of the vineyards for the wine cellars was cabdi the shifmi.
over the olive trees and the sycamore trees that were in the lowland was baal xhanan the gederi. over the cellars of oil was yoash.
over the herds that fed in sharon was shitrai the sharoni. over the herds that were in the valleys was shafat the son of adlai.
over the camels was obil the yishmeali. over the donkeys was yexhdeiyeah the meronoti. over the flocks was yacic the hagri.
all these were the rulers of the property which was king david's.
also yonatan, david's uncle, was a counsellor, a man of understanding, and a scribe. yexhial the son of hakhmoni was with the king's sons.
axhitofel was the king's counsellor. xhushai the arkhi was the king's friend.
after axhitofel was yeahoiada the son of benaiyeah, and abiatar. yoab was the captain of the king's troop.
28
david assembled all the princes of yisreal, the princes of the branches, the captains of the companies who served the king by division, the captains of thousands, the captains of hundreds, and the rulers over all the substance and acquisitions of the king and of his sons, with the officers and the mighty men, even all the mighty men of valour, to yerushalem.
then david the king stood up on his feet and said, hear me, my brothers and my people. as for me, it was in my heart to build a house of rest for the cabinet of yeahoh-vowelconsonant's covenant, and for the footstool of our theory; and i had prepared for the building.
but theory said to me, ‘you shall not build a house for my name, because you are a man of war and have shed blood.'
however yeahoh-vowelconsonant, the theory of yisreal, chose me out of all the house of my father to be king over yisreal to world. for he has chosen yeahudah to be prince; and in the house of yeahudah, the house of my father; and amongst the sons of my father he took pleasure in me to make me king over all yisreal.
of all my sons (for yeahoh-vowelconsonant has given me many sons), he has chosen shlomo my son to sit on the throne of yeahoh-vowelconsonant's kingdom over yisreal.
he said to me, ‘shlomo, your son, shall build my house and my courts; for i have chosen him to be my son, and i will be his father.
i will establish his kingdom until world if he continues to do my mitzvahs and my ordinances, as it is today.'
now therefore, in the sight of all yisreal, yeahoh-vowelconsonant's community, and in the audience of our theory, observe and seek out all the mitzvahs of yeahoh-vowelconsonant your theory, that you may inherit this good land, and leave her for an inheritance to your children after you until world.
you, shlomo my son, know the theory of your father, and work for him with a perfect heart and with a willing mind; for yeahoh-vowelconsonant searches all hearts, and understands all the imaginations of the thoughts. if you seek him, he will be found by you; but if you forsake him, he will cast you off to until.
take heed now, for yeahoh-vowelconsonant has chosen you to build a house for the dedicated. be strong, and do it.
then david gave to shlomo his son the plans for the porch of the temple, for its houses, for its treasuries, for its upper rooms, for its inner rooms, for the place of the atoner;
and the plans of all that he had by the breathwind, for the courts of yeahoh-vowelconsonant's house, for all the surrounding rooms, for the treasuries of theory's house, and for the treasuries of the dedicated things;
also for the divisions of the kohens and the levis, for all the craft of the work of yeahoh-vowelconsonant's house, and for all the vessels of work in yeahoh-vowelconsonant's house—
of gold by weight for the gold for all vessels of every kind of work, for all the vessels of silver by weight, for all vessels of every kind of work;
by weight also for the lamp stands of gold, and for her lamps, of gold, by weight for every lamp stand and for her lamps; and for the lamp stands of silver, by weight for every lamp stand and for her lamps, according to the use of every lamp stand;
and the gold by weight for the tables of show bread, for every table; and silver for the tables of silver;
and the forks, the misses, and the cups, of pure gold; and for the golden bowls by weight for every bowl; and for the silver bowls by weight for every bowl;
and for the slaughter-place of incense, refined gold by weight; and gold for the plans for the chariot, and the kherubim that spread out and cover the cabinet of yeahoh-vowelconsonant's covenant.
all this, david said, i have been made to understand in writing from yeahoh-vowelconsonant's hand, even all the works of this pattern.
david said to shlomo his son, be strong and courageous, and do it. don't be afraid, nor be dismayed, for yeahoh-vowelconsonant theory, even my theory, is with you. he will not fail you nor forsake you, until all the craft for the work of yeahoh-vowelconsonant's house is finished.
behold, there are the divisions of the kohens and the levis for all the work of theory's house. every willing man who has skill for any kind of work shall be with you in all kinds of work. also the captains and all the people will be entirely at your words.
29
david the king said to all the community, shlomo my son, whom alone theory has chosen, is yet young and tender, and the work is great; for the palace is not for man, but for yeahoh-vowelconsonant theory.
now i have prepared with all my might for the house of my theory the gold for the things of gold, the silver for the things of silver, the bronze for the things of bronze, iron for the things of iron, and wood for the things of wood, also onyx stones, stones to be set, stones for inlaid work of various colours, all kinds of precious stones, and marble stones in abundance.
in addition, because i have set my affection on the house of my theory, since i have a treasure of my own of gold and silver, i give it to the house of my theory, over and above all that i have prepared for the dedicated house:
even three thousand talents of gold, of the gold of ofir, and seven thousand talents of refined silver, with which to overlay the walls of the houses;
of gold for the things of gold, and of silver for the things of silver, and for all kinds of work to be made by the hands of artisans. who then contributes to fill his hand today to yeahoh-vowelconsonant?
then the princes of the fathers' households, and the princes of the branches of yisreal, and the captains of thousands and of hundreds, with the rulers over the king's work, contributed;
and they gave for the work of theory's house of gold five thousand talents and ten thousand darics, of silver ten thousand talents, of bronze eighteen thousand talents, and of iron one hundred thousand talents.
people with whom precious stones were found gave them to the treasure of yeahoh-vowelconsonant's house, under the hand of yexhial the gershoni.
then the people rejoiced, because they contributed, because with a perfect heart they contributed to yeahoh-vowelconsonant; and david the king also rejoiced with great joy.
therefore david blessed yeahoh-vowelconsonant before all the community; and david said, you are blessed, yeahoh-vowelconsonant, the theory of yisreal our father, from world and until world.
yours, yeahoh-vowelconsonant, is the greatness, the heroness, the glory, the persistence, and the majesty. for all that is in the namespaces and in the land is yours. yours is the kingdom, yeahoh-vowelconsonant, and you are exalted as head above all.
both riches and honour come from you, and you rule over all. in your hand is energy and might. it is in your hand to make great, and to give strength to all.
now therefore, our theory, we thank you and praise your glorious name.
but who am i, and what is my people, that we should be able to contribute as this? for all things come from you, and we have given you of your own.
for we are strangers before you and foreigners, as all our fathers were. our days on the land are as a shadow, and there is no remaining.
yeahoh-vowelconsonant our theory, all this store that we have prepared to build you a house for your dedicated name comes from your hand, and is all your own.
i know also, my theory, that you try the heart and have pleasure in uprightness. as for me, in the uprightness of my heart i have contributed all these things. now i have seen with joy your people, who are present here, contribute to you.
yeahoh-vowelconsonant, the theory of abraham, of yizxhaq, and of yisreal, our fathers, keep this desire to world in the thoughts of the heart of your people, and prepare their heart for you;
and give to shlomo my son a perfect heart, to keep your mitzvahs, your testimonies, and your statutes, and to do all these things, and to build the palace, for which i have made provision.
then david said to all the community, now bless yeahoh-vowelconsonant your theory. all the community blessed yeahoh-vowelconsonant, the theory of their fathers, and bowed down their heads and prostrated themselves before yeahoh-vowelconsonant and the king.
they slaughtered slaughters to yeahoh-vowelconsonant and upped onups to yeahoh-vowelconsonant on the next day after that day, even one thousand bulls, one thousand rams, and one thousand lambs, with their pourers and slaughters in abundance for all yisreal,
and ate and drank before yeahoh-vowelconsonant on that day with great gladness. they made shlomo the son of david king the second time, and sink-swimmed him before yeahoh-vowelconsonant to be prince, and zadoq to be kohen.
then shlomo sat on the throne of yeahoh-vowelconsonant as king instead of david his father, and prospered; and all yisreal obeyed him.
all the princes, the mighty men, and also all of the sons of king david submitted themselves to shlomo the king.
yeahoh-vowelconsonant magnified shlomo exceedingly in the sight of all yisreal, and gave to him such royal majesty as had not been on any king before him in yisreal.
now david the son of yesse reigned over all yisreal.
the time that he reigned over yisreal was forty years; he reigned seven years in xhebron, and he reigned thirty-three years in yerushalem.
he died at a good old age, full of days, riches, and honour; and shlomo his son reigned in his place.
now the acts of david the king, first and last, behold, they are written in the history of shmual the seer, and in the history of natan the bringer, and in the history of gad the seer,
with all his reign and his might, and the events that involved him, yisreal, and all the kingdoms of the lands.
words of the days b
1
shlomo the son of david was firmly established in his kingdom, and yeahoh-vowelconsonant his theory was with him, and made him exceedingly great.
shlomo spoke to all yisreal, to the captains of thousands and of hundreds, to the judges, and to every prince in all yisreal, the heads of the fathers' households.
then shlomo, and all the community with him, went to the high place that was at gibeon; for theory's tent of time was there, which yeahoh-vowelconsonant's worker mosheh had made in the wilderness.
but david had brought theory's cabinet up from qiriat yearim to the place that david had prepared for it; for he had pitched a tent for it at yerushalem.
moreover the bronze slaughter-place that bezalal the son of uri, the son of xhur, had made was there before yeahoh-vowelconsonant's dwelling; and shlomo and the community were seeking counsel there.
shlomo went up there to the bronze slaughter-place before yeahoh-vowelconsonant, which was at the tent of time, and upped one thousand onups on it.
that night, theory appeared to shlomo and said to him, ask for what you want me to give you.
shlomo said to theory, you have shown great kindness to david my father, and have made me king in his place.
now, yeahoh-vowelconsonant theory, let your promise to david my father be established; for you have made me king over a people like the dust of the land in multitude.
now give me wisdom and knowledge, that i may go out and come in before this people; for who can judge this great people of yours?
theory said to shlomo, because this was in your heart, and you have not asked riches, wealth, honour, or the life of those who hate you, nor yet have you asked for long life; but have asked for wisdom and knowledge for yourself, that you may judge my people, over whom i have made you king,
therefore wisdom and knowledge is granted to you. i will give you riches, wealth, and honour, such as none of the kings have had who have been before you, and none after you will have.
so shlomo came from the high place that was at gibeon, from before the tent of time, to yerushalem; and he reigned over yisreal.
shlomo gathered chariots and horsemen. he had one thousand and four hundred chariots and twelve thousand horsemen that he placed in the chariot cities, and with the king at yerushalem.
the king made silver and gold to be as common as stones in yerushalem, and he made cedars to be as common as the sycamore trees that are in the lowland.
the horses which shlomo had were brought out of egypt and from kue. the king's merchants purchased them from kue.
they imported from egypt then exported a chariot for six hundred pieces of silver and a horse for one hundred and fifty. they also exported them to the xhiti kings and the syrian kings.
2
now shlomo decided to build a house for yeahoh-vowelconsonant's name, and a house for his kingdom.
shlomo counted out seventy thousand men to bear burdens, eighty thousand men who were stone cutters in the mountains, and three thousand and six hundred to oversee them.
shlomo sent to xhuram the king of tyre, saying, as you dealt with david my father, and sent him cedars to build him a house in which to dwell, so deal with me.
behold, i am about to build a house for the name of yeahoh-vowelconsonant my theory, to dedicate it to him, to burn before him incense of sweet spices, for the continual show bread, and for the onups morning and evening, on the shabbats, on the new moons, and on the set feasts of yeahoh-vowelconsonant our theory. this is an ordinance to world to yisreal.
the house which i am building will be great, for our theory is greater than all theories.
but who is able to build him a house, since the namespaces and namespaces of the namespaces can't contain him? who am i then, that i should build him a house, except just to burn incense before him?
now therefore send me a man skilful to work in gold, in silver, in bronze, in iron, and in purple, crimson, and blue, and who knows how to engrave engravings, to be with the skilful men who are with me in yeahudah and in yerushalem, whom david my father provided.
send me also cedar trees, cypress trees, and algum trees out of lebanon, for i know that your workers know how to cut timber in lebanon. behold, my workers will be with your workers,
even to prepare me timber in abundance; for the house which i am about to build will be great and wonderful.
behold, i will give to your workers, the cutters who cut timber, twenty thousand cors of beaten wheat, twenty thousand baths of barley, twenty thousand baths of wine, and twenty thousand baths of oil.
then xhuram the king of tyre answered in writing, which he sent to shlomo, because yeahoh-vowelconsonant loves his people, he has made you king over them.
xhuram continued, blessed be yeahoh-vowelconsonant, the theory of yisreal, who made the namespaces and the land, who has given to david the king a wise son, endowed with discretion and understanding, who would build a house for yeahoh-vowelconsonant and a house for his kingdom.
now i have sent a skilful man, endowed with understanding, xhuram-abi,
the son of a woman of the daughters of dan; and his father was a man of tyre. he is skilful to work in gold, in silver, in bronze, in iron, in stone, in timber, in purple, in blue, in fine linen, and in crimson, also to engrave any kind of engraving and to devise any device, that there may be a place appointed to him with your skilful men, and with the skilful men of my mister david your father.
now therefore, the wheat, the barley, the oil, and the wine which my mister has spoken of, let him send to his workers;
and we will cut trees from lebanon, as much as you need. we will bring them to you in rafts by sea to yopa; then you shall carry them up to yerushalem.
shlomo counted all the foreigners who were in the land of yisreal, after the census with which david his father had counted them; and they found one hundred and fifty-three thousand and six hundred.
he set seventy thousand of them to bear burdens, eighty thousand who were stone cutters in the mountains, and three thousand and six hundred overseers to assign the people their work.
3
then shlomo began to build yeahoh-vowelconsonant's house at yerushalem on mount moriyeah, where yeahoh-vowelconsonant appeared to david his father, which he prepared in the place that david had appointed, on the threshing floor of ornan the yebusi.
he began to build in the second day of the second month, in the fourth year of his reign.
now these are the foundations which shlomo laid for the building of theory's house: the length by cubits after the first measure was sixty cubits, and the width twenty cubits.
the porch that was in front, its length, across the width of the house, was twenty cubits, and the height one hundred and twenty; and he overlaid it within with pure gold.
he made the larger room with a ceiling of cypress wood, which he overlaid with fine gold, and ornamented it with palm trees and chains.
he decorated the house with precious stones for beauty. the gold was gold from parvaim.
he also overlaid the house, the beams, the thresholds, its walls, and its doors with gold, and engraved kherubim on the walls.
he made the most dedicated place. its length, according to the width of the house, was twenty cubits, and its width twenty cubits; and he overlaid it with fine gold, amounting to six hundred talents.
the weight of the nails was fifty sheqels of gold. he overlaid the upper rooms with gold.
in the most dedicated place he made two kherubim by carving, and they overlaid them with gold.
the wings of the kherubim were twenty cubits long: the wing of the one was five cubits, reaching to the wall of the house; and the other wing was five cubits, reaching to the wing of the other kherub.
the wing of the other kherub was five cubits, reaching to the wall of the house; and the other wing was five cubits, joining to the wing of the other kherub.
the wings of these kherubim spread themselves out twenty cubits. they stood on their feet, and their faces were towards the house.
he made the veil of blue, purple, crimson, and fine linen, and ornamented it with kherubim.
also he made before the house two pillars thirty-five cubits high, and the capital that was on the top of each of them was five cubits.
he made chains in the wording, and put them on the tops of the pillars; and he made one hundred pomegranates, and put them on the chains.
he set up the pillars before the temple, one on the right hand and the other on the left; and called the name of that on the right hand yakin, and the name of that on the left boac.
4
then he made a slaughter-place of bronze, twenty cubits long, twenty cubits wide, and ten cubits high.
also he made the molten sea of ten cubits from brim to brim. it was round, five cubits high, and thirty cubits in circumference.
under it was the likeness of oxen, which encircled it, for ten cubits, encircling the sea. the oxen were in two rows, cast when it was cast.
it stood on twelve oxen, three looking towards the north, three looking towards the west, three looking towards the south, and three looking towards the east; and the sea was set on them above, and all their hindquarters were inward.
it was a handbreadth thick. its brim was made like the brim of a cup, like the flower of a lily. it received and held three thousand baths.
he also made ten misses, and put five on the right hand and five on the left, to wash in them. the things that belonged to the onup were washed in them, but the sea was for the kohens to wash in.
he made the ten lamp stands of gold according to the ordinance concerning them; and he set them in the temple, five on the right hand and five on the left.
he made also ten tables, and placed them in the temple, five on the right side and five on the left. he made one hundred misses of gold.
furthermore he made the court of the kohens, the great court, and doors for the court, and overlaid their doors with bronze.
he set the sea on the right side of the house eastward, towards the south.
xhuram made the pots, the shovels, and the misses. so xhuram finished doing the work that he did for king shlomo in theory's house:
the two pillars, the bowls, the two capitals which were on the top of the pillars, the two networks to cover the two bowls of the capitals that were on the top of the pillars,
and the four hundred pomegranates for the two networks—two rows of pomegranates for each network, to cover the two bowls of the capitals that were on the pillars.
he also made the bases, and he made the misses on the bases—
one sea, and the twelve oxen under it.
xhuram-abi also made the pots, the shovels, the forks, and all their vessels for king shlomo, for yeahoh-vowelconsonant's house, of bright bronze.
the king cast them in the plain of the yordan, in the clay ground between sukot and zeredah.
thus shlomo made all these vessels in great abundance, so that the weight of the bronze could not be determined.
shlomo made all the vessels that were in theory's house: the golden slaughter-place, the tables with the show bread on them,
and the lamp stands with their lamps to burn according to the ordinance before the wording, of pure gold;
and the flowers, the lamps, and the tongs of gold that was purest gold;
and the snuffers, the misses, the spoons, and the fire pans of pure gold. as for the entry of the house, its inner doors for the most dedicated place and the doors of the main hall of the temple were of gold.
5
thus all the work that shlomo did for yeahoh-vowelconsonant's house was finished. shlomo brought in the things that david his father had dedicated, even the silver, the gold, and all the vessels, and put them in the treasuries of theory's house.
then shlomo assembled the elders of yisreal and all the heads of the branches, the princes of the fathers' households of the children of yisreal, to yerushalem, to bring up the cabinet of yeahoh-vowelconsonant's covenant out of david's city, which is zion.
so all the men of yisreal assembled themselves to the king at the feast, which was in the seventh month.
all the elders of yisreal came. the levis took up the cabinet.
they brought up the cabinet, the tent of time, and all the dedicated vessels that were in the tent. the levitical kohens brought these up.
king shlomo and all the congregation of yisreal who were assembled to him were before the cabinet, sacrificing sheep and cattle that could not be counted or numbered for multitude.
the kohens brought in the cabinet of yeahoh-vowelconsonant's covenant to its place, into the wording of the house, to the most dedicated place, even under the wings of the kherubim.
for the kherubim spread out their wings over the place of the cabinet, and the kherubim covered the cabinet and its poles above.
the poles were so long that the ends of the poles were seen from the cabinet in front of the wording, but they were not seen outside; and it is there to this day.
there was nothing in the cabinet except the two tablets which mosheh put there at xhoreb, when yeahoh-vowelconsonant made a covenant with the children of yisreal, when they came out of egypt.
when the kohens had come out of the dedicated place (for all the kohens who were present had dedicated themselves, and didn't keep their divisions;
also the levis who were the singers, all of them, even asaf, heman, yedutun, and their sons and their brothers, arrayed in fine linen, with cymbals and stringed instruments and harps, stood at the east end of the slaughter-place, and with them one hundred and twenty kohens sounding with trumpets);
when the trumpeters and singers were as one, to make one sound to be heard in praising and thanking yeahoh-vowelconsonant; and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised yeahoh-vowelconsonant, saying, for he is good, for his kindness is to world. then the house was filled with a cloud, even yeahoh-vowelconsonant's house,
so that the kohens could not stand to minister by reason of the cloud; for yeahoh-vowelconsonant's heavyweight filled theory's house.
6
then shlomo said, yeahoh-vowelconsonant has said that he would dwell in the thick darkness.
but i have built you a house and home, a place for you to settle in worlds.
the king turned his face, and blessed all the community of yisreal; and all the community of yisreal stood.
he said, blessed be yeahoh-vowelconsonant, the theory of yisreal, who spoke with his mouth to david my father, and has with his hands fulfilled it, saying,
‘since the day that i brought my people out of the land of egypt, i chose no city out of all the branches of yisreal to build a house in, that my name might be there, and i chose no man to be prince over my people yisreal;
but now i have chosen yerushalem, that my name might be there; and i have chosen david to be over my people yisreal.'
and it was in the heart of david my father to build a house for the name of yeahoh-vowelconsonant, the theory of yisreal.
but yeahoh-vowelconsonant said to david my father, ‘whereas it was in your heart to build a house for my name, you did well that it was in your heart;
nevertheless you shall not build the house, but your son who will come out of your body, he shall build the house for my name.'
yeahoh-vowelconsonant has performed his word that he spoke; for i have risen up in the place of david my father, and sit on the throne of yisreal, as yeahoh-vowelconsonant promised, and have built the house for the name of yeahoh-vowelconsonant, the theory of yisreal.
there i have set the cabinet, in which is yeahoh-vowelconsonant's covenant, which he made with the children of yisreal.
he stood before yeahoh-vowelconsonant's slaughter-place in the presence of all the community of yisreal, and spread out his hands
(for shlomo had made a bronze platform, five cubits long, five cubits wide, and three cubits high, and had set it in the middle of the court; and he stood on it, and knelt down on his knees before all the community of yisreal, and spread out his hands towards the namespaces).
then he said, yeahoh-vowelconsonant, the theory of yisreal, there is no theory like you in the namespaces or on land—you who keep covenant and kindness with your workers who walk before you with all their heart;
who have kept with your worker david my father that which you promised him. yes, you spoke with your mouth, and have fulfilled it with your hand, as it is today.
now therefore, yeahoh-vowelconsonant, the theory of yisreal, keep with your worker david my father that which you have promised him, saying, ‘there shall not fail you a man in my sight to sit on the throne of yisreal, if only your children take heed to their way, to walk in my torah as you have walked before me.'
now therefore, yeahoh-vowelconsonant, the theory of yisreal, let your word be verified, which you spoke to your worker david.
but will theory indeed dwell with men on the land? behold, namespaces and the namespaces of namespaces can't contain you; how much less this house which i have built.
yet have respect for the prayer of your worker and to his supplication, yeahoh-vowelconsonant my theory, to listen to the cry and to the prayer which your worker prays before you;
that your eyes may be open towards this house day and night, even towards the place where you have said that you would put your name, to listen to the prayer which your worker will pray towards this place.
listen to the petitions of your worker and of your people yisreal, when they pray towards this place. yes, hear from your dwelling place, even from the namespaces; and when you hear, forgive.
if a man misses against his neighbour, and an oath is laid on him to make him swear, and he comes and swears before your slaughter-place in this house,
then hear from the namespaces, act, and judge your workers, bringing retribution to the big-shot, to bring his way on his own head; and justifying the right, to give him according to his being right.
if your people yisreal are struck down before the enemy because they have missed against you, and they turn again and confess your name, and pray and make supplication before you in this house,
then hear from the namespaces, and forgive the miss of your people yisreal, and bring them again to the land which you gave to them and to their fathers.
when the namespaces is shut up and there is no rain because they have missed against you, if they pray towards this place and confess your name, and turn from their miss when you afflict them,
then hear in the namespaces, and forgive the miss of your workers, your people yisreal, when you teach them the good way in which they should walk, and send rain on your land, which you have given to your people for an inheritance.
if there is famine in the land, if there is pestilence, if there is blight or mildew, locust or caterpillar; if their enemies besiege them in the land of their cities; whatever plague or whatever sickness there is—
whatever prayer and supplication is made by any man, or by all your people yisreal, who will each know his own plague and his own sorrow, and shall spread out his hands towards this house,
then hear from the namespaces your dwelling place and forgive, and render to every man according to all his ways, whose heart you know (for you, even you only, know the hearts of the children of men),
that they may respect you, to walk in your ways as long as they live in the land which you gave to our fathers.
moreover, concerning the foreigner, who is not of your people yisreal, when he comes from a far country for your great name's sake and your mighty hand and your outstretched arm, when they come and pray towards this house,
then hear from the namespaces, even from your dwelling place, and do according to all that the foreigner calls to you for; that all the peoples of the land may know your name and respect you, as do your people yisreal, and that they may know that this house which i have built is called by your name.
if your people go out to battle against their enemies, by whatever way you send them, and they pray to you towards this city which you have chosen, and the house which i have built for your name;
then hear from the namespaces their prayer and their supplication, and maintain their cause.
if they miss against you (for there is no man who doesn't sin), and you are angry with them and deliver them to the enemy, so that they carry them away captive to a land far off or near;
yet if they come to their senses in the land where they are carried captive, and turn again, and make supplication to you in the land of their captivity, saying, ‘we have missed, we have done perversely, and have big-shotted;'
if they return to you with all their heart and with all their self in the land of their captivity, where they have been taken captive, and pray towards their land which you gave to their fathers, and the city which you have chosen, and towards the house which i have built for your name;
then hear from the namespaces, even from your dwelling place, their prayer and their petitions, and maintain their cause, and forgive your people who have missed against you.
now, my theory, let, i beg you, your eyes be open, and let your ears be attentive to the prayer that is made in this place.
now therefore arise, yeahoh-vowelconsonant theory, into your resting place, you, and the cabinet of your strength. let your kohens, yeahoh-vowelconsonant theory, be clothed with saving, and let your dedicateds rejoice in goodness.
yeahoh-vowelconsonant theory, don't turn away the face of your sink-swim-chat. remember your kindnesses to david your worker.
7
now when shlomo had finished praying, fire came down from the namespaces and consumed the onup and the slaughters; and yeahoh-vowelconsonant's heavyweight filled the house.
the kohens could not come into yeahoh-vowelconsonant's house, because yeahoh-vowelconsonant's heavyweight filled yeahoh-vowelconsonant's house.
all the children of yisreal looked on, when the fire came down, and yeahoh-vowelconsonant's heavyweight was on the house. they bowed themselves with their faces to the ground on the pavement, sank down, and gave thanks to yeahoh-vowelconsonant, saying, for he is good, for his kindness is to world.
then the king and all the people slaughtered slaughters before yeahoh-vowelconsonant.
king shlomo slaughtered a slaughter of twenty-two thousand head of cattle and a hundred and twenty thousand sheep. so the king and all the people inaugurated theory's house.
the kohens stood, according to their positions; the levis also with instruments of music of yeahoh-vowelconsonant, which david the king had made to give thanks to yeahoh-vowelconsonant, when david praised by their ministry, saying for his kindness is to world. the kohens sounded trumpets before them; and all yisreal stood.
moreover shlomo dedicated the middle of the court that was before yeahoh-vowelconsonant's house; for there he did the onups and the fat of the completers, because the bronze slaughter-place which shlomo had made was not able to receive the onup, the rester, and the fat.
so shlomo held the feast at that time for seven days, and all yisreal with him, a very great community, from the entrance of xhamat to the brook of egypt.
on the eighth day, they held a solemn community; for they kept the inauguration of the slaughter-place seven days, and the feast seven days.
on the twenty-third day of the seventh month, he sent the people away to their tents, joyful and glad of heart for the goodness that yeahoh-vowelconsonant had shown to david, to shlomo, and to yisreal his people.
thus shlomo finished yeahoh-vowelconsonant's house and the king's house; and he successfully completed all that came into shlomo's heart to make in yeahoh-vowelconsonant's house and in his own house.
then yeahoh-vowelconsonant appeared to shlomo by night, and said to him, i have heard your prayer, and have chosen this place for myself for a house of slaughter.
if i shut up the namespaces so that there is no rain, or if i mitzvah the locust to devour the land, or if i send pestilence amongst my people,
if my people who are called by my name will humble themselves, pray, seek my face, and turn from their fracture ways, then i will hear from the namespaces, will forgive their miss, and will heal their land.
now my eyes will be open and my ears attentive to prayer that is made in this place.
for now i have chosen and made this house dedicated, that my name may be there until world; and my eyes and my heart will be there all days.
as for you, if you will walk before me as david your father walked, and do according to all that i have mitzva'ed you, and will keep my statutes and my ordinances,
then i will establish the throne of your kingdom, according as i covenanted with david your father, saying, ‘there shall not fail you a man to be ruler in yisreal.'
but if you turn away and forsake my statutes and my mitzvahs which i have set before you, and go and work for other theories and sink down to them,
then i will pluck them up by the roots out of my land which i have given them; and this house, which i have made dedicated for my name, i will cast out of my sight, and i will make it a proverb and a byword amongst all peoples.
this house, which is so high, everyone who passes by it will be astonished and say, ‘why has yeahoh-vowelconsonant done this to this land and to this house?'
they shall answer, ‘because they abandoned yeahoh-vowelconsonant, the theory of their fathers, who brought them out of the land of egypt, and took other theories, sank down to them, and worked for them. therefore he has brought all this fracture on them.'
8
at the end of twenty years, in which shlomo had built yeahoh-vowelconsonant's house and his own house,
shlomo built the cities which xhuram had given to shlomo, and let the children of yisreal sit there.
shlomo went to xhamat zobah, and prevailed against her.
he built tadmor in the wilderness, and all the storage cities, which he built in xhamat.
also he built beit xhoron the upper and beit xhoron the lower, fortified cities with walls, gates, and bars;
and baalat, and all the storage cities that shlomo had, and all the cities for his chariots, the cities for his horsemen, and all that shlomo desired to build for his pleasure in yerushalem, in lebanon, and in all the land of his dominion.
as for all the people who were left of the xhitis, the amoris, the pericis, the xhivis, and the yebusis, who were not of yisreal—
of their children who were left after them in the land, whom the children of yisreal didn't consume—of them shlomo conscripted forced labour to this day.
but of the children of yisreal, shlomo made no workers for his work, but they were men of war, chief of his captains, and rulers of his chariots and of his horsemen.
these were the chief officers of king shlomo, even two-hundred and fifty, who ruled over the people.
shlomo brought up fuhrero's daughter out of david's city to the house that he had built for her; for he said, my wife shall not dwell in the house of david king of yisreal, because the places where yeahoh-vowelconsonant's cabinet has come are dedicated.
then shlomo let up onups to yeahoh-vowelconsonant on yeahoh-vowelconsonant's slaughter-place which he had built before the porch,
even as the duty of every day required, letting up according to the mitzvah of mosheh on the shabbats, on the new moons, and on the set feasts, three times per year, during the feast of unleavened bread, during the feast of weeks, and during the feast of booths.
he appointed, according to the ordinance of david his father, the divisions of the kohens to their work, and the levis to their offices, to praise and to minister before the kohens, as the duty of every day required, the doorkeepers also by their divisions at every gate, for david the man of theory had so mitzva'ed.
they didn't depart from the mitzvah of the king to the kohens and levis concerning any matter or concerning the treasures.
now all the work of shlomo was accomplished from the day of the foundation of yeahoh-vowelconsonant's house until it was finished. so yeahoh-vowelconsonant's house was completed.
then shlomo went to ezion geber and to ailot, on the seashore in the land of adom.
xhuram sent him ships and workers who had knowledge of the sea by the hands of his workers; and they came with the workers of shlomo to ofir, and brought from there four hundred and fifty talents of gold, and brought them to king shlomo.
9
when the queen of sheba heard of the fame of shlomo, she came to test shlomo with hard questions at yerushalem, with a very great caravan, including camels that bore spices, gold in abundance, and precious stones. when she had come to shlomo, she talked with him about all that was in her heart.
shlomo answered all her questions. there wasn't anything hidden from shlomo which he didn't tell her.
when the queen of sheba had seen the wisdom of shlomo, the house that he had built,
the food of his table, the seating of his workers, the attendance of his ministers, their clothing, his cup bearers and their clothing, and his ascent by which he went up to yeahoh-vowelconsonant's house, there was no more breathwind in her.
she said to the king, it was a true report that i heard in my own land of your acts and of your wisdom.
however i didn't believe their words until i came, and my eyes had seen it; and behold half of the greatness of your wisdom wasn't told me. you exceed the fame that i heard.
happy are your men, and happy are these your workers, who stand continually before you and hear your wisdom.
blessed be yeahoh-vowelconsonant your theory, who delighted in you and set you on his throne to be king for yeahoh-vowelconsonant your theory, because your theory loved yisreal, to let them stand to world. therefore he made you king over them, to do justice and being right.
she gave the king one hundred and twenty talents of gold, spices in great abundance, and precious stones. there was never before such spice as the queen of sheba gave to king shlomo.
the workers of xhuram and the workers of shlomo, who brought gold from ofir, also brought algum trees and precious stones.
the king used algum tree wood to make terraces for yeahoh-vowelconsonant's house and for the king's house, and harps and stringed instruments for the singers. there were none like these seen before in the land of yeahudah.
king shlomo gave to the queen of sheba all her desire, whatever she asked, more than that which she had brought to the king. so she turned and went to her own land, she and her workers.
now the weight of gold that came to shlomo in one year was six hundred and sixty-six talents of gold,
in addition to that which the traders and merchants brought. all the kings of arabia and the governors of the country brought gold and silver to shlomo.
king shlomo made two hundred large shields of beaten gold. six hundred sheqels of beaten gold went to one large shield.
he made three hundred shields of beaten gold. three hundred sheqels of gold went to one shield. the king put them in the house of the forest of lebanon.
moreover the king made a great throne of ivory, and overlaid it with pure gold.
there were six steps to the throne, with a footstool of gold, which were fastened to the throne, and armrests on either side by the place of the seat, and two lions standing beside the armrests.
twelve lions stood there on the one side and on the other on the six steps. there was nothing like it made in any other kingdom.
all king shlomo's drinking vessels were of gold, and all the vessels of the house of the forest of lebanon were of pure gold. silver was not considered valuable in the days of shlomo.
for the king had ships that went to tarshish with xhuram's workers. once every three years, the ships of tarshish came bringing gold, silver, ivory, apes, and peacocks.
so king shlomo exceeded all the kings of the land in riches and wisdom.
all the kings of the land sought the presence of shlomo to hear his wisdom, which theory had put in his heart.
they each brought rester: vessels of silver, vessels of gold, clothing, armour, spices, horses, and mules every year.
shlomo had four thousand stalls for horses and chariots, and twelve thousand horsemen that he stationed in the chariot cities and with the king at yerushalem.
he ruled over all the kings from the river even to the land of the philistines, and to the border of egypt.
the king made silver as common in yerushalem as stones, and he made cedars to be as abundant as the sycamore trees that are in the lowland.
they brought horses for shlomo out of egypt and out of all lands.
now the rest of the acts of shlomo, first and last, aren't they written in the history of natan the bringer, and in the bringing of axhiyeah the shiloni, and in the visions of ido the seer concerning yeroboam the son of nebat?
shlomo reigned in yerushalem over all yisreal forty years.
shlomo slept with his fathers, and he was buried in his father david's city; and rexhoboam his son reigned in his place.
10
rexhoboam went to shekhem, for all yisreal had come to shekhem to make him king.
when yeroboam the son of nebat heard of it (for he was in egypt, where he had fled from the presence of king shlomo), yeroboam returned out of egypt.
they sent and called him; and yeroboam and all yisreal came, and they spoke to rexhoboam, saying,
your father made our yoke grievous. now therefore make the grievous work of your father and his heavy yoke which he put on us, lighter, and we will work for you.
he said to them, come again to me after three days. so the people departed.
king rexhoboam took counsel with the old men, who had stood before shlomo his father while he yet lived, saying, what counsel do you give me about how to answer these people?
they spoke to him, saying, if you are kind to these people, please them, and speak good words to them, then they will be your workers all days.
but he abandoned the counsel of the old men which they had given him, and took counsel with the young men who had grown up with him, who stood before him.
he said to them, what counsel do you give, that we may give an answer to these people, who have spoken to me, saying, ‘make the yoke that your father put on us lighter?'
the young men who had grown up with him spoke to him, saying, thus you shall tell the people who spoke to you, saying, ‘your father made our yoke heavy, but make it lighter on us;' thus you shall say to them, ‘my little finger is thicker than my father's waist.
now whereas my father burdened you with a heavy yoke, i will add to your yoke. my father chastised you with whips, but i will chastise you with scorpions.'
so yeroboam and all the people came to rexhoboam the third day, as the king asked, saying, come to me again the third day.
the king answered them roughly; and king rexhoboam abandoned the counsel of the old men,
and spoke to them after the counsel of the young men, saying, my father made your yoke heavy, but i will add to it. my father chastised you with whips, but i will chastise you with scorpions.
so the king didn't listen to the people; for it was brought about by theory, that yeahoh-vowelconsonant might establish his word, which he spoke by axhiyeaho the shiloni to yeroboam the son of nebat.
when all yisreal saw that the king didn't listen to them, the people answered the king, saying, what portion do we have in david? we don't have an inheritance in the son of yesse. every man to your tents, yisreal. now see to your own house, david. so all yisreal departed to their tents.
but as for the children of yisreal who lived in the cities of yeahudah, rexhoboam reigned over them.
then king rexhoboam sent hadoram, who was over the men subject to forced labour; and the children of yisreal stoned him to death with stones. king rexhoboam hurried to get himself up to his chariot, to flee to yerushalem.
so yisreal misstepped in david's house to this day.
11
when rexhoboam had come to yerushalem, he assembled the house of yeahudah and benyamin, one hundred and eighty thousand chosen men who were warriors, to fight against yisreal, to bring the kingdom again to rexhoboam.
but yeahoh-vowelconsonant's word came to shemaiyeaho the man of theory, saying,
speak to rexhoboam the son of shlomo, king of yeahudah, and to all yisreal in yeahudah and benyamin, saying,
‘yeahoh-vowelconsonant says, you shall not go up, nor fight against your brothers. every man return to his house; for this thing is of me.' so they listened to yeahoh-vowelconsonant's words, and returned from going against yeroboam.
rexhoboam lived in yerushalem, and built cities for defence in yeahudah.
he built beit-lexhem, etam, teqoa,
beit zur, soko, adulam,
gat, mareshah, cif,
adoraim, lakhish, aceqah,
zorah, aiyalon, and xhebron, which are fortified cities in yeahudah and in benyamin.
he fortified the strongholds and put captains in them with stores of food, oil and wine.
he put shields and spears in every city, and made them exceedingly strong. yeahudah and benyamin belonged to him.
the kohens and the levis who were in all yisreal stood with him out of all their territory.
for the levis left their pasture lands and their holdings, and came to yeahudah and yerushalem; for yeroboam and his sons cast them off, that they should not kohen to yeahoh-vowelconsonant.
he himself appointed kohens for the high places, for the male goat and calf idols which he had made.
after them, out of all the branches of yisreal, those who set their hearts to seek yeahoh-vowelconsonant, the theory of yisreal, came to yerushalem to slaughter to yeahoh-vowelconsonant, the theory of their fathers.
so they strengthened the kingdom of yeahudah and made rexhoboam the son of shlomo strong for three years, for they walked three years in the way of david and shlomo.
rexhoboam took a wife for himself, maxhalat the daughter of yerimot the son of david and of abixhail the daughter of aliab the son of yesse.
she bore him sons: yeush, shemariyeah, and caham.
after her, he took maakah the granddaughter of abshalom; and she bore him abiyeah, atai, cica, and shelomit.
rexhoboam loved maakah the granddaughter of abshalom above all his wives and his concubines; for he took eighteen wives and sixty concubines, and became the father of twenty-eight sons and sixty daughters.
rexhoboam appointed abiyeah the son of maakah to be chief, the prince amongst his brothers, for he intended to make him king.
he understood, and burst out from all of his sons throughout all the lands of yeahudah and benyamin, to every fortified city. he gave them food in abundance; and he sought many wives for them.
12
when the kingdom of rexhoboam was established and he was strong, he abandoned yeahoh-vowelconsonant's torah, and all yisreal with him.
in the fifth year of king rexhoboam, shishak king of egypt came up against yerushalem, because they had aboved in yeahoh-vowelconsonant,
with twelve hundred chariots and sixty thousand horsemen. the people were without number who came with him out of egypt: the lubim, the sukiim, and the ethiopians.
he took the fortified cities which belonged to yeahudah, and came to yerushalem.
now shemaiyeah the bringer came to rexhoboam and to the princes of yeahudah, who were gathered together to yerushalem because of shishak, and said to them, yeahoh-vowelconsonant says, ‘you have forsaken me, therefore i have also left you in the hand of shishak.'
then the princes of yisreal and the king humbled themselves; and they said, yeahoh-vowelconsonant is right.
when yeahoh-vowelconsonant saw that they humbled themselves, yeahoh-vowelconsonant's word came to shemaiyeah, saying, they have humbled themselves. i will not destroy them, but i will grant them some deliverance, and my wrath won't be poured out on yerushalem by the hand of shishak.
nevertheless they will be his workers, that they may know my work, and the work of the kingdoms of the countries.
so shishak king of egypt came up against yerushalem and took away the treasures of yeahoh-vowelconsonant's house and the treasures of the king's house. he took it all away. he also took away the shields of gold which shlomo had made.
king rexhoboam made shields of bronze in their place, and committed them to the hands of the captains of the guard, who kept the door of the king's house.
as often as the king came into yeahoh-vowelconsonant's house, the guard came and bore them, then brought them back into the guard room.
when he humbled himself, yeahoh-vowelconsonant's wrath turned from him, so as not to destroy him altogether. moreover, there were good things found in yeahudah.
so king rexhoboam strengthened himself in yerushalem and reigned; for rexhoboam was forty-one years old when he began to reign, and he reigned seventeen years in yerushalem, the city which yeahoh-vowelconsonant had chosen out of all the branches of yisreal to put his name there. his mother's name was naamah the amoni.
he did that which was fracture, because he didn't set his heart to seek yeahoh-vowelconsonant.
now the acts of rexhoboam, first and last, aren't they written in the histories of shemaiyeah the bringer and of ido the seer, in the genealogies? there were wars between rexhoboam and yeroboam continually.
rexhoboam slept with his fathers, and was buried in david's city; and abiyeah his son reigned in his place.
13
in the eighteenth year of king yeroboam, abiyeah began to reign over yeahudah.
he reigned three years in yerushalem. his mother's name was mikaiyeaho the daughter of urial of gibeah. there was war between abiyeah and yeroboam.
abiyeah joined battle with an army of valiant men of war, even four hundred thousand chosen men; and yeroboam set the battle in array against him with eight hundred thousand chosen men, who were mighty men of valour.
abiyeah stood up on mount zemaraim, which is in the hill country of efraim, and said, hear me, yeroboam and all yisreal:
ought you not to know that yeahoh-vowelconsonant, the theory of yisreal, gave the kingdom over yisreal to david to world, even to him and to his sons by a covenant of salt?
yet yeroboam the son of nebat, the worker of shlomo the son of david, rose up, and rebelled against his mister.
worthless men were gathered to him, effectless fellows who strengthened themselves against rexhoboam the son of shlomo, when rexhoboam was young and tender hearted, and could not withstand them.
now you intend to withstand the kingdom of yeahoh-vowelconsonant in the hand of the sons of david. you are a great multitude, and the golden calves which yeroboam made you for theories are with you.
haven't you driven out the kohens of yeahoh-vowelconsonant, the sons of ahron, and the levis, and made kohens for yourselves according to the ways of the peoples of other lands? whoever comes to fill his hand with a young bull and seven rams may be a kohen of those who are no theories.
but as for us, yeahoh-vowelconsonant is our theory, and we have not forsaken him. we have kohens serving yeahoh-vowelconsonant, the sons of ahron, and the levis in their work.
they burn to yeahoh-vowelconsonant every morning and every evening onups and sweet incense. they also set the show bread in order on the pure table, and care for the gold lamp stand with her lamps, to burn every evening; for we keep the instruction of yeahoh-vowelconsonant our theory, but you have forsaken him.
behold, theory is with us at our head, and his kohens with the trumpets of alarm to sound an alarm against you. children of yisreal, don't fight against yeahoh-vowelconsonant, the theory of your fathers; for you will not prosper.
but yeroboam let an ambush come about behind them; so they were before yeahudah, and the ambush was behind them.
when yeahudah looked back, behold, the battle was before and behind them; and they cried to yeahoh-vowelconsonant, and the kohens sounded with the trumpets.
then the men of yeahudah gave a shout. as the men of yeahudah shouted, theory struck yeroboam and all yisreal before abiyeah and yeahudah.
the children of yisreal fled before yeahudah, and theory delivered them into their hand.
abiyeah and his people killed them with a great slaughter, so five hundred thousand chosen men of yisreal fell down slain.
thus the children of yisreal were brought under at that time, and the children of yeahudah prevailed, because they relied on yeahoh-vowelconsonant, the theory of their fathers.
abiyeah chased yeroboam, and took cities from him: beit-al with her villages, yeshanah with her villages, and efron with her villages.
yeroboam didn't recover strength again in the days of abiyeaho. yeahoh-vowelconsonant struck him, and he died.
but abiyeaho grew strong and took for himself fourteen wives, and became the father of twenty-two sons and sixteen daughters.
the rest of the acts of abiyeah, his ways, and his sayings are written in the commentary of the bringer ido.
14
so abiyeah slept with his fathers, and they buried him in david's city; and asa his son reigned in his place. in his days, the land was quiet ten years.
asa did that which was good and right in yeahoh-vowelconsonant his theory's eyes,
for he took away the foreign slaughter-places and the high places, broke down the pillars, cut down the asherah poles,
and said to yeahudah to seek yeahoh-vowelconsonant, the theory of their fathers, and to obey his torah and mitzvah.
also he took away out of all the cities of yeahudah the high places and the sun images; and the kingdom was quiet before him.
he built fortified cities in yeahudah; for the land was quiet, and he had no war in those years, because yeahoh-vowelconsonant had given him rest.
for he said to yeahudah, let's build these cities and make walls around them, with towers, gates, and bars. the land is yet before us, because we have sought yeahoh-vowelconsonant our theory. we have sought him, and he has given us rest on every side. so they built and prospered.
asa had an army of three hundred thousand out of yeahudah who bore bucklers and spears, and two hundred and eighty thousand out of benyamin who bore shields and drew bows. all these were mighty men of valour.
ceraxh the ethiopian emerged against them with an army of a million troops and three hundred chariots, and he came to mareshah.
then asa went out to meet him, and they set the battle in array in the valley of zefatah at mareshah.
asa cried to yeahoh-vowelconsonant his theory, and said, yeahoh-vowelconsonant, there is no one besides you to help, between the mighty and him who has no strength. help us, yeahoh-vowelconsonant our theory; for we rely on you, and in your name are we come against this multitude. yeahoh-vowelconsonant, you are our theory. don't let man prevail against you.
so yeahoh-vowelconsonant struck the ethiopians before asa and before yeahudah; and the ethiopians fled.
asa and the people who were with him chased them to gerar. so many of the ethiopians fell that they could not recover themselves, for they were destroyed before yeahoh-vowelconsonant and before his camp. yeahudah's army carried away very much booty.
they struck all the cities around gerar, for the fear of yeahoh-vowelconsonant came on them. they plundered all the cities, for there was much plunder in them.
they also struck the tents of those who had livestock, and carried away sheep and camels in abundance, then returned to yerushalem.
15
the breathwind of theory came on acariyeaho the son of oded.
he went out to meet asa, and said to him, hear me, asa, and all yeahudah and benyamin. yeahoh-vowelconsonant is with you while you are with him; and if you seek him, he will be found by you; but if you forsake him, he will forsake you.
now for a long time yisreal was without the true theory, without a teaching kohen, and without torah.
but when in their distress they turned to yeahoh-vowelconsonant, the theory of yisreal, and sought him, he was found by them.
in those times there was no peace to him who went out, nor to him who came in; but great troubles were on all the inhabitants of the lands.
they were broken in pieces, nation against nation, and city against city; for theory troubled them with all adversity.
but you be strong. don't let your hands be slack, for your work will be rewarded.
when asa heard these words and the bringing of oded the bringer, he took courage, and put away the abominations out of all the land of yeahudah and benyamin, and out of the cities which he had taken from the hill country of efraim; and he renewed yeahoh-vowelconsonant's slaughter-place that was before yeahoh-vowelconsonant's porch.
he gathered all yeahudah and benyamin, and those who lived with them out of efraim, manasheh, and shimeon; for they came to him out of yisreal in abundance when they saw that yeahoh-vowelconsonant his theory was with him.
so they gathered themselves together at yerushalem in the third month, in the fifteenth year of asa's reign.
they slaughtered to yeahoh-vowelconsonant in that day, of the plunder which they had brought, seven hundred head of cattle and seven thousand sheep.
they came into the covenant to seek yeahoh-vowelconsonant, the theory of their fathers, with all their heart and with all their self;
and that whoever would not seek yeahoh-vowelconsonant, the theory of yisreal, should be put to death, whether small or great, whether man or woman.
they swore to yeahoh-vowelconsonant with a loud voice, with shouting, with trumpets, and with cornets.
all yeahudah rejoiced at the oath, for they had sworn with all their heart and sought him with their whole desire; and he was found by them. then yeahoh-vowelconsonant gave them rest all around.
also maakah, the mother of asa the king, he removed from being queen mother, because she had made an abominable image for an asherah; so asa cut down her image, ground it into dust, and burnt it at the brook qidron.
but the high places were not taken away out of yisreal; nevertheless the heart of asa was perfect all his days.
he brought the things that his father had dedicated and that he himself had dedicated, silver, gold, and vessels into theory's house.
there was no more war to the thirty-fifth year of asa's reign.
16
in the thirty-sixth year of asa's reign, baasha king of yisreal went up against yeahudah, and built ramah, that he might not allow anyone to go out or come in to asa king of yeahudah.
then asa brought out silver and gold out of the treasures of yeahoh-vowelconsonant's house and of the king's house, and sent to ben hadad king of syria, who lived at damasqus, saying,
let there be a treaty between me and you, as there was between my father and your father. behold, i have sent you silver and gold. go, break your treaty with baasha king of yisreal, that he may depart from me.
ben hadad listened to king asa, and sent the captains of his armies against the cities of yisreal; and they struck iyon, dan, hevel maim, and all the storage cities of naftali.
when baasha heard of it, he stopped building ramah, and let his work cease.
then asa the king took all yeahudah, and they carried away the stones and timber of ramah, with which baasha had built; and he built geba and mizpah with them.
at that time xhanani the seer came to asa king of yeahudah, and said to him, because you have relied on the king of syria, and have not relied on yeahoh-vowelconsonant your theory, therefore the army of the king of syria has escaped out of your hand.
weren't the ethiopians and the lubim a huge army, with chariots and exceedingly many horsemen? yet, because you relied on yeahoh-vowelconsonant, he delivered them into your hand.
for yeahoh-vowelconsonant's eyes run back and forth throughout the whole land, to show himself strong in the behalf of them whose heart is perfect towards him. you have done foolishly in this; for from now on you will have wars.
then asa was angry with the seer, and put him in the prison; for he was in a rage with him because of this thing. asa oppressed some of the people at the same time.
behold, the acts of asa, first and last, behold, they are written in the book of the kings of yeahudah and yisreal.
in the thirty-ninth year of his reign, asa was diseased in his feet. his disease was exceedingly great; yet in his disease he didn't seek yeahoh-vowelconsonant, but just the physicians.
asa slept with his fathers, and died in the forty-first year of his reign.
they buried him in his own tomb, which he had dug out for himself in david's city, and laid him in the bed which was filled with sweet odours and various kinds of spices prepared by the perfumers' art; and they made a very great fire for him.
17
yeahoshafat his son reigned in his place, and strengthened himself against yisreal.
he placed forces in all the fortified cities of yeahudah, and set garrisons in the land of yeahudah and in the cities of efraim, which asa his father had taken.
yeahoh-vowelconsonant was with yeahoshafat, because he walked in the first ways of his father david, and didn't seek the posses-lords,
but sought the theory of his father, and walked in his mitzvahs, and not in the ways of yisreal.
therefore yeahoh-vowelconsonant established the kingdom in his hand. all yeahudah gave rester to yeahoshafat, and he had riches and honour in abundance.
his heart was lifted up in the ways of yeahoh-vowelconsonant. furthermore, he took away the high places and the asherah poles out of yeahudah.
also in the third year of his reign he sent his princes, even ben hail, obadiyeah, cekariyeah, netanal, and mikaiyeaho, to teach in the cities of yeahudah;
and with them levis, even shemaiyeaho, netaniyeaho, cebadiyeaho, asahal, shemiramot, yeahonatan, adoniyeaho, tobiyeaho, and tobadoniyeah, the levis; and with them alishama and yeahoram, the kohens.
they taught in yeahudah, having the book of yeahoh-vowelconsonant's torah with them. they went about throughout all the cities of yeahudah and taught amongst the people.
the fear of yeahoh-vowelconsonant fell on all the kingdoms of the lands that were around yeahudah, so that they made no war against yeahoshafat.
some of the philistines brought yeahoshafat presents and silver for rester. the arabians also brought him flocks: seven thousand and seven hundred rams and seven thousand and seven hundred male goats.
yeahoshafat grew great exceedingly; and he built fortresses and store cities in yeahudah.
he had many works in the cities of yeahudah; and men of war, mighty men of valour, in yerushalem.
this was the numbering of them according to their fathers' houses: from yeahudah, the captains of thousands: adnah the captain, and with him three hundred thousand mighty men of valour;
and next to him yeahoxhanan the captain, and with him two hundred and eighty thousand;
and next to him amasiah the son of cikri, who contributed to yeahoh-vowelconsonant, and with him two hundred thousand mighty men of valour.
from benyamin: aliada, a mighty man of valour, and with him two hundred thousand armed with bow and shield;
and next to him yeahocabad, and with him one hundred and eighty thousand ready and prepared for war.
these were those who waited on the king, in addition to those whom the king put in the fortified cities throughout all yeahudah.
18
now yeahoshafat had riches and honour in abundance; and he allied himself with axhab.
after some years, he went down to axhab to shomron. axhab killed sheep and cattle for him in abundance, and for the people who were with him, and moved him to go up with him to ramot gilead.
axhab king of yisreal said to yeahoshafat king of yeahudah, will you go with me to ramot gilead? he answered him, i am as you are, and my people as your people. we will be with you in the war.
yeahoshafat said to the king of yisreal, please enquire first for yeahoh-vowelconsonant's word.
then the king of yisreal gathered the bringers together, four hundred men, and said to them, shall we go to ramot gilead to battle, or shall i forbear? they said, go up, for theory will deliver it into the hand of the king.
but yeahoshafat said, isn't there here a bringer of yeahoh-vowelconsonant besides, that we may enquire of him?
the king of yisreal said to yeahoshafat, there is yet one man by whom we may enquire of yeahoh-vowelconsonant; but i hate him, for he never come-brings good concerning me, but always fracture. he is mikaiyeaho the son of imla. yeahoshafat said, don't let the king say so.
then the king of yisreal called an officer, and said, get mikaiyeaho the son of imla quickly.
now the king of yisreal and yeahoshafat the king of yeahudah each sat on his throne, arrayed in their robes, and they were sitting in an open place at the entrance of the gate of shomron; and all the bringers were come-bringing before them.
zedeqiyeaho the son of kenaanah made himself horns of iron and said, yeahoh-vowelconsonant says, ‘with these you shall push the syrians, until they are consumed.'
all the bringers come-brought so, saying, go up to ramot gilead, and prosper; for yeahoh-vowelconsonant will deliver into the hand of the king.
the messenger who went to call mikaiyeaho spoke to him, saying, behold, the words of the bringers declare good to the king with one mouth. let your word therefore, please be like one of theirs, and speak good.
mikaiyeaho said, as yeahoh-vowelconsonant lives, i will say what my theory says.
when he had come to the king, the king said to him, mikaiyeah, shall we go to ramot gilead to battle, or shall i forbear? he said, go up, and prosper. they shall be delivered into your hand.
the king said to him, how many times shall i adjure you that you speak to me nothing but the truth in yeahoh-vowelconsonant's name?
he said, i saw all yisreal scattered on the mountains, as sheep that have no shepherd. yeahoh-vowelconsonant said, ‘these have no mister. let them each return to his house in peace.'
the king of yisreal said to yeahoshafat, didn't i tell you that he would not come-bring good concerning me, but fracture?
mikaiyeah said, therefore hear yeahoh-vowelconsonant's word: i saw yeahoh-vowelconsonant sitting on his throne, and all the army of the namespaces standing on his right hand and on his left.
yeahoh-vowelconsonant said, ‘who will entice axhab king of yisreal, that he may go up and fall at ramot gilead?' one spoke saying in this way, and another saying in that way.
a breathwind came out, stood before yeahoh-vowelconsonant, and said, ‘i will entice him.' yeahoh-vowelconsonant said to him, ‘how?'
he said, ‘i will go, and will be a lying breathwind in the mouth of all his bringers.' he said, ‘you will entice him, and will prevail also. go and do so.'
now therefore, behold, yeahoh-vowelconsonant has put a lying breathwind in the mouth of these your bringers; and yeahoh-vowelconsonant has spoken fracture concerning you.
then zedeqiyeaho the son of kenaanah came near, and struck mikaiyeaho on the cheek, and said, which way did yeahoh-vowelconsonant's breathwind go from me to speak to you?
mikaiyeaho said, behold, you shall see on that day, when you come into an inner room to hide yourself.
the king of yisreal said, take mikaiyeaho, and carry him back to amon the governor of the city, and to yoash the king's son;
and say, ‘the king says, put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until i return in peace.'
mikaiyeaho said, if you return at all in peace, yeahoh-vowelconsonant has not spoken by me. he said, listen, you people, all of you.
so the king of yisreal and yeahoshafat the king of yeahudah went up to ramot gilead.
the king of yisreal said to yeahoshafat, i will disguise myself, and come into the battle; but you put on your robes. so the king of yisreal disguised himself; and they went into the battle.
now the king of syria had mitzva'ed the captains of his chariots, saying, don't fight with small nor great, except only with the king of yisreal.
when the captains of the chariots saw yeahoshafat, they said, it is the king of yisreal. therefore they turned around to fight against him. but yeahoshafat cried out, and yeahoh-vowelconsonant helped him; and theory moved them to depart from him.
when the captains of the chariots saw that it was not the king of yisreal, they turned back from pursuing him.
a certain man drew his bow at random, and struck the king of yisreal between the joints of the armour. therefore he said to the driver of the chariot, turn around and carry me out of the battle, for i am severely wounded.
the battle increased that day. however, the king of yisreal propped himself up in his chariot against the syrians until the evening; and at about sunset, he died.
19
yeahoshafat the king of yeahudah returned to his house in peace to yerushalem.
yehu the son of xhanani the seer went out to meet him, and said to king yeahoshafat, should you help the big-shot, and love those who hate yeahoh-vowelconsonant? because of this, wrath is on you from before yeahoh-vowelconsonant.
nevertheless there are good things found in you, in that you have put away the asherot out of the land, and have set your heart to seek theory.
yeahoshafat lived at yerushalem; and he went out again amongst the people from beer-sheba to the hill country of efraim, and brought them back to yeahoh-vowelconsonant, the theory of their fathers.
he set judges in the land throughout all the fortified cities of yeahudah, city by city,
and said to the judges, consider what you do, for you don't judge for man, but for yeahoh-vowelconsonant; and he is with you in the judgement.
now therefore let the fear of yeahoh-vowelconsonant be on you. take heed and do it; for there is no distortion with yeahoh-vowelconsonant our theory, nor respect of persons, nor taking of bribes.
moreover in yerushalem yeahoshafat appointed certain levis, kohens, and heads of the fathers' households of yisreal to give judgement for yeahoh-vowelconsonant and for controversies. they returned to yerushalem.
he mitzva'ed them, saying, you shall do this in the respect of yeahoh-vowelconsonant, in emunah, and with a perfect heart.
whenever any controversy comes to you from your brothers who dwell in their cities, between blood and blood, between torah and mitzvah, statutes and ordinances, you must warn them, that they not be guilty towards yeahoh-vowelconsonant, and so wrath come on you and on your brothers. do this, and you will not be guilty.
behold, amariyeaho the chief kohen is over you in all matters of yeahoh-vowelconsonant; and cebadiyeaho the son of yishmeal, the ruler of the house of yeahudah, in all the king's matters. also the levis shall be officers before you. deal courageously, and may yeahoh-vowelconsonant be with the good.
20
after this, the children of moab, the children of amon, and with them some of the amonis, came against yeahoshafat to battle.
then some came who told yeahoshafat, saying, a great multitude is coming against you from beyond the sea from syria. behold, they are in xhazazon tamar (that is, ein gedi).
yeahoshafat was alarmed, and set himself to seek to yeahoh-vowelconsonant. he proclaimed a fast throughout all yeahudah.
yeahudah gathered themselves together to seek help from yeahoh-vowelconsonant. they came out of all the cities of yeahudah to seek yeahoh-vowelconsonant.
yeahoshafat stood in the community of yeahudah and yerushalem, in yeahoh-vowelconsonant's house, before the new court;
and he said, yeahoh-vowelconsonant, the theory of our fathers, aren't you theory in the namespaces? aren't you ruler over all the kingdoms of the nations? energy and might are in your hand, so that no one is able to withstand you.
didn't you, our theory, drive out the inhabitants of this land before your people yisreal, and give her to the seed of abraham your friend to world?
they lived in her, and have built you a dedicated in her for your name, saying,
‘if fracture comes on us—the sword, judgement, pestilence, or famine—we will stand before this house, and before you (for your name is in this house), and cry to you in our affliction, and you will hear and save.'
now, behold, the children of amon and moab and mount seir, whom you would not let yisreal invade when they came out of the land of egypt, but they turned away from them, and didn't destroy them;
behold, how they reward us, to come to cast us out of your inheritance, which you have let us inherit.
our theory, will you not judge them? for we have no might against this great company that comes against us. we don't know what to do, but our eyes are on you.
all yeahudah stood before yeahoh-vowelconsonant, with their little ones, their wives, and their children.
then yeahoh-vowelconsonant's breathwind came on yaxhacial the son of cekariyeaho, the son of benaiyeah, the son of yeial, the son of mataniyeah, the levi, of the sons of asaf, in the middle of the community;
and he said, listen, all yeahudah, and you inhabitants of yerushalem, and you, king yeahoshafat. yeahoh-vowelconsonant says to you, ‘don't be afraid, and don't be dismayed because of this great multitude; for the battle is not yours, but theory's.
tomorrow, go down against them. behold, they are coming up by the ascent of ziz. you will find them at the end of the valley, before the wilderness of yerual.
you will not need to fight this battle. set yourselves, stand still, and see the saving of yeahoh-vowelconsonant with you, o yeahudah and yerushalem. don't be afraid, nor be dismayed. go out against them tomorrow, for yeahoh-vowelconsonant is with you.'
yeahoshafat bowed his head with his face to the ground; and all yeahudah and the inhabitants of yerushalem fell down before yeahoh-vowelconsonant, sinking down to yeahoh-vowelconsonant.
the levis, of the children of the qohatis and of the children of the qoraxhis, stood up to praise yeahoh-vowelconsonant, the theory of yisreal, with an exceedingly loud voice.
they rose early in the morning and went out into the wilderness of teqoa. as they went out, yeahoshafat stood and said, listen to me, yeahudah and you inhabitants of yerushalem. emunah in yeahoh-vowelconsonant your theory, so you will be established. emunah his bringers, so you will prosper.
when he had taken counsel with the people, he appointed those who were to sing to yeahoh-vowelconsonant and give praise in dedicated array as they emerge before the army, and say, give thanks to yeahoh-vowelconsonant, for his kindness endures to world.
when they began to sing and to praise, yeahoh-vowelconsonant set ambushers against the children of amon, moab, and mount seir, who had come against yeahudah; and they were struck.
for the children of amon and moab stood up against the inhabitants of mount seir to net and destroy them. when they had finished the inhabitants of seir, everyone helped to destroy each other.
when yeahudah came to the place overlooking the wilderness, they looked at the multitude; and behold, they were dead bodies fallen to the land, and there were none who escaped.
when yeahoshafat and his people came to take their plunder, they found amongst them in abundance both riches and dead bodies with precious jewels, which they stripped off for themselves, more than they could carry away. they took plunder for three days, it was so much.
on the fourth day, they assembled themselves in berakah valley, for there they blessed yeahoh-vowelconsonant. therefore the name of that place was called berakah valley to this day.
then they returned, every man of yeahudah and yerushalem, with yeahoshafat in front of them, to go again to yerushalem with joy; for yeahoh-vowelconsonant had made them to rejoice over their enemies.
they came to yerushalem with stringed instruments, harps, and trumpets to yeahoh-vowelconsonant's house.
the fear of theory was on all the kingdoms of the countries when they heard that yeahoh-vowelconsonant fought against the enemies of yisreal.
so the realm of yeahoshafat was quiet, for his theory gave him rest all around.
so yeahoshafat reigned over yeahudah. he was thirty-five years old when he began to reign. he reigned twenty-five years in yerushalem. his mother's name was acubah the daughter of shilxhi.
he walked in the way of asa his father, and didn't turn away from her, doing that which was right in yeahoh-vowelconsonant's eyes.
however the high places were not taken away, and the people had still not set their hearts on the theory of their fathers.
now the rest of the acts of yeahoshafat, first and last, behold, they are written in the history of yehu the son of xhanani, which is included in the book of the kings of yisreal.
after this, yeahoshafat king of yeahudah joined himself with axhaciyeah king of yisreal. the same did very big-shotly.
he joined himself with him to make ships to go to tarshish. they made the ships in ezion geber.
then aliecer the son of dodavahu of mareshah come-brought against yeahoshafat, saying, because you have joined yourself with axhaciyeaho, yeahoh-vowelconsonant has burst your doings. the ships were wrecked, so that they were not able to go to tarshish.
21
yeahoshafat slept with his fathers, and was buried with his fathers in david's city; and yeahoram his son reigned in his place.
he had brothers, the sons of yeahoshafat: acariyeaho, yexhial, cekariyeaho, acariyeaho, mikheal, and shefatiyeaho. all these were the sons of yeahoshafat king of yisreal.
their father gave them great gifts of silver, of gold, and of precious things, with fortified cities in yeahudah; but he gave the kingdom to yeahoram, because he was the firstborn.
now when yeahoram had risen up over the kingdom of his father, and had strengthened himself, he killed all his brothers with the sword, and also some of the princes of yisreal.
yeahoram was thirty-two years old when he began to reign, and he reigned eight years in yerushalem.
he walked in the way of the kings of yisreal, as did axhab's house, for he had axhab's daughter as his wife. he did that which was fracture in yeahoh-vowelconsonant's sight.
however yeahoh-vowelconsonant would not destroy david's house, because of the covenant that he had made with david, and as he promised to give a lamp to him and to his children always.
in his days adom misstepped from under the hand of yeahudah, and made a king over themselves.
then yeahoram went there with his captains and all his chariots with him. he rose up by night and struck the adomis who surrounded him, along with the captains of the chariots.
so adom has been misstepping from under the hand of yeahudah to this day. then libnah misstepped at the same time from under his hand, because he had forsaken yeahoh-vowelconsonant, the theory of his fathers.
moreover he made high places in the mountains of yeahudah, and made the inhabitants of yerushalem be promiscuous, and led yeahudah astray.
a letter came to him from aliyeaho the bringer, saying, yeahoh-vowelconsonant, the theory of david your father, says, ‘because you have not walked in the ways of yeahoshafat your father, nor in the ways of asa king of yeahudah,
but have walked in the way of the kings of yisreal, and have made yeahudah and the inhabitants of yerushalem to be promiscuous like axhab's house did, and also have slain your brothers of your father's house, who were better than yourself,
behold, yeahoh-vowelconsonant will strike your people with a great plague, including your children, your wives, and all your acquisitions;
and you will have great sickness with a disease of your bowels, until your bowels fall out by reason of the sickness, day by day.'
yeahoh-vowelconsonant stirred up against yeahoram the breathwind of the philistines and of the arabians who are beside the ethiopians;
and they came up against yeahudah, broke into her, and carried away all the acquisitions that were found in the king's house, including his sons and his wives, so that there was no son left to him except yeahoahac, the youngest of his sons.
after all this yeahoh-vowelconsonant struck him in his bowels with an incurable disease.
in process of time, at the end of two years, his bowels fell out by reason of his sickness, and he died of severe diseases. his people made no burning for him, like the burning of his fathers.
he was thirty-two years old when he began to reign, and he reigned in yerushalem eight years. he departed with no one's regret. they buried him in david's city, but not in the tombs of the kings.
22
the inhabitants of yerushalem made axhaciyeaho his youngest son king in his place, because the band of men who came with the arabians to the camp had slain all the oldest. so axhaciyeaho the son of yeahoram king of yeahudah reigned.
axhaciyeaho was forty-two years old when he began to reign, and he reigned one year in yerushalem. his mother's name was ataliyeaho the daughter of omri.
he also walked in the ways of axhab's house, because his mother was his counsellor in acting big-shotly.
he did that which was fracture in yeahoh-vowelconsonant's sight, as did axhab's house, for they were his counsellors after the death of his father, to his destruction.
he also followed their counsel, and went with yeahoram the son of axhab king of yisreal to war against xhaceal king of syria at ramot gilead; and the syrians wounded yoram.
he returned to be healed in yecreal of the wounds which they had given him at ramah, when he fought against xhaceal king of syria. acariyeaho the son of yeahoram, king of yeahudah, went down to see yeahoram the son of axhab in yecreal, because he was sick.
now the destruction of axhaciyeaho was of theory, in that he went to yoram; for when he had come, he went out with yeahoram against yehu the son of nimshi, whom yeahoh-vowelconsonant had sink-swimmed to cut off axhab's house.
when yehu was executing judgement on axhab's house, he found the princes of yeahudah and the sons of the brothers of axhaciyeaho serving axhaciyeaho, and killed them.
he sought axhaciyeaho, and they caught him (now he was hiding in shomron), and they brought him to yehu and killed him; and they buried him, for they said, he is the son of yeahoshafat, who sought yeahoh-vowelconsonant with all his heart. the house of axhaciyeaho had no energy to hold the kingdom.
now when ataliyeaho the mother of axhaciyeaho saw that her son was dead, she arose and destroyed all the royal seed of the house of yeahudah.
but yeahoshabeat, the king's daughter, took yoash the son of axhaciyeaho, and stealthily rescued him from amongst the king's sons who were slain, and put him and his nurse in the bedroom. so yeahoshabeat, the daughter of king yeahoram, the wife of yeahoiada the kohen (for she was the sister of axhaciyeaho), hid him from ataliyeaho, so that she didn't kill him.
he was with them hidden in theory's house six years while ataliyeah reigned over the land.
23
in the seventh year, yeahoiada strengthened himself, and took the captains of hundreds—acariyeaho the son of yeroxham, yishmeal the son of yeahoxhanan, acariyeaho the son of obed, maaseiyeaho the son of adaiyeaho, and alishafat the son of cikri—into a covenant with him.
they went around in yeahudah and gathered the levis out of all the cities of yeahudah, and the heads of fathers' households of yisreal, and they came to yerushalem.
all the community made a covenant with the king in theory's house. yeahoiada said to them, behold, the king's son must reign, as yeahoh-vowelconsonant has spoken concerning the sons of david.
this is the thing that you must do: a third part of you, who come in on the shabbat, of the kohens and of the levis, shall be gatekeepers of the thresholds.
a third part shall be at the king's house; and a third part at the gate of the foundation. all the people will be in the courts of yeahoh-vowelconsonant's house.
but let no one come into yeahoh-vowelconsonant's house except the kohens and those who minister of the levis. they shall come in, for they are dedicated, but all the people shall follow yeahoh-vowelconsonant's instructions.
the levis shall surround the king, every man with his weapons in his hand. whoever comes into the house, let him be slain. be with the king when he comes in and when he goes out.
so the levis and all yeahudah did according to all that yeahoiada the kohen mitzva'ed. they each took his men, those who were to come in on the shabbat, with those who were to go out on the shabbat, for yeahoiada the kohen didn't dismiss the shift.
yeahoiada the kohen delivered to the captains of hundreds the spears, bucklers, and shields that had been king david's, which were in theory's house.
he set all the people, every man with his weapon in his hand, from the right side of the house to the left side of the house, near the slaughter-place and the house, around the king.
then they brought out the king's son, put the crown on him, gave him the covenant, and made him king. yeahoiada and his sons sink-swimmed him, and they said, long live the king.
when ataliyeaho heard the noise of the people running and praising the king, she came to the people into yeahoh-vowelconsonant's house.
then she looked, and behold, the king stood by his pillar at the entrance, with the captains and the trumpeters by the king. all the people of the land rejoiced and blew trumpets. the singers also played musical instruments, and led the singing of praise. then ataliyeaho tore her clothes, and said, treason. treason.
yeahoiada the kohen brought out the captains of hundreds who were set over the army, and said to them, bring her out between the ranks; and whoever follows her, let him be slain with the sword. for the kohen said, don't kill her in yeahoh-vowelconsonant's house.
so they made way for her. she went to the entrance of the horse gate to the king's house; and they killed her there.
yeahoiada made a covenant between himself, all the people, and the king, that they should be yeahoh-vowelconsonant's people.
all the people went to the house of possess-lord, demolished it, broke his slaughter-places and his images in pieces, and killed mattan the kohen of possess-lord before the slaughter-places.
yeahoiada appointed the officers of yeahoh-vowelconsonant's house under the hand of the levitical kohens, whom david had distributed in yeahoh-vowelconsonant's house, to let up the onups of yeahoh-vowelconsonant, as it is written in the torah of mosheh, with rejoicing and with singing, as david had ordered.
he set the gatekeepers at the gates of yeahoh-vowelconsonant's house, that no one who was unclean in anything should come in.
he took the captains of hundreds, the nobles, the governors of the people, and all the people of the land, and brought the king down from yeahoh-vowelconsonant's house. they came through the upper gate to the king's house, and set the king on the throne of the kingdom.
so all the people of the land rejoiced, and the city was quiet. they had slain ataliyeaho with the sword.
24
yoash was seven years old when he began to reign, and he reigned forty years in yerushalem. his mother's name was zibiyeah, of beer-sheba.
yoash did that which was right in yeahoh-vowelconsonant's eyes all the days of yeahoiada the kohen.
yeahoiada took for him two wives, and he became the father of sons and daughters.
after this, yoash intended to restore yeahoh-vowelconsonant's house.
he gathered together the kohens and the levis, and said to them, go out to the cities of yeahudah, and gather money to repair the house of your theory from all yisreal from year to year. see that you expedite this matter. however the levis didn't do it right away.
the king called for yeahoiada the chief, and said to him, why haven't you required of the levis to bring in the tax of mosheh the worker of yeahoh-vowelconsonant, and of the community of yisreal, out of yeahudah and out of yerushalem, for the tent of the testimony?
for the sons of ataliyeaho, that big-shot woman, had burst theory's house; and they also gave all the dedicated things of yeahoh-vowelconsonant's house to the posses-lords.
so the king said, and they made a chest, and set it outside at the gate of yeahoh-vowelconsonant's house.
they made a proclamation through yeahudah and yerushalem, to bring in for yeahoh-vowelconsonant the tax that mosheh the worker of theory laid on yisreal in the wilderness.
all the princes and all the people rejoiced, and brought in, and cast into the chest, until they had filled her.
whenever the chest was brought to the king's officers by the hand of the levis, and when they saw that there was much money, the king's scribe and the chief kohen's officer came and emptied the chest, and took it, and carried it to its place again. thus they did day by day, and gathered money in abundance.
the king and yeahoiada gave it to those who did the craft of the work of yeahoh-vowelconsonant's house. they hired masons and carpenters to restore yeahoh-vowelconsonant's house, and also those who worked iron and bronze to repair yeahoh-vowelconsonant's house.
so the workmen worked, and the work of repairing went forward in their hands. they set up theory's house as it was designed, and strengthened it.
when they had finished, they brought the rest of the money before the king and yeahoiada, from which were made vessels for yeahoh-vowelconsonant's house, even vessels with which to minister and to let up, including spoons and vessels of gold and silver. they upped onups in yeahoh-vowelconsonant's house continually all the days of yeahoiada.
but yeahoiada grew old and was full of days, and he died. he was one hundred and thirty years old when he died.
they buried him in david's city amongst the kings, because he had done good in yisreal, and towards theory and his house.
now after the death of yeahoiada, the princes of yeahudah came and bowed down to the king. then the king listened to them.
they abandoned the house of yeahoh-vowelconsonant, the theory of their fathers, and worked for the asherah poles and the idols, so wrath came on yeahudah and yerushalem for this their guiltiness.
yet he sent bringers to them to bring them again to yeahoh-vowelconsonant, and they testified against them; but they would not listen.
the breathwind of theory came on cekariyeah the son of yeahoiada the kohen; and he stood above the people, and said to them, theory says, ‘why do you disobey yeahoh-vowelconsonant's mitzvahs, so that you can't prosper? because you have forsaken yeahoh-vowelconsonant, he has also forsaken you.'
they conspired against him, and stoned him with stones at the mitzvah of the king in the court of yeahoh-vowelconsonant's house.
thus yoash the king didn't remember the kindness which yeahoiada his father had done to him, but killed his son. when he died, he said, may yeahoh-vowelconsonant look at it, and repay it.
at the end of the year, the army of the syrians came up against him. they came to yeahudah and yerushalem, and destroyed all the princes of the people from amongst the people, and sent all their plunder to the king of damasqus.
for the army of the syrians came with a small company of men; and yeahoh-vowelconsonant delivered a very great army into their hand, because they had forsaken yeahoh-vowelconsonant, the theory of their fathers. so they executed judgement on yoash.
when they had departed from him (for they left him seriously wounded), his own workers conspired against him for the blood of the sons of yeahoiada the kohen, and killed him on his bed, and he died. they buried him in david's city, but they didn't bury him in the tombs of the kings.
these are those who conspired against him: cabad the son of shimeat the amoni and yeahocabad the son of shimrit the moabi.
now concerning his sons, the greatness of the burdens laid on him, and the rebuilding of theory's house, behold, they are written in the commentary of the book of the kings. amaziyeaho his son reigned in his place.
25
amaziyeaho was twenty-five years old when he began to reign, and he reigned twenty-nine years in yerushalem. his mother's name was yeahoadan, of yerushalem.
he did that which was right in yeahoh-vowelconsonant's eyes, but not with a perfect heart.
now when the kingdom was established to him, he killed his workers who had killed his father the king.
but he didn't put their children to death, but did according to that which is written in the torah in the book of mosheh, as yeahoh-vowelconsonant mitzva'ed, saying, the fathers shall not die for the children, neither shall the children die for the fathers; but every man shall die for his own miss.
moreover amaziyeaho gathered yeahudah together and ordered them according to their fathers' houses, under captains of thousands and captains of hundreds, even all yeahudah and benyamin. he counted them from twenty years old and upward, and found that there were three hundred thousand chosen men, able to go out to war, who could handle spear and shield.
he also hired one hundred thousand mighty men of valour out of yisreal for one hundred talents of silver.
a man of theory came to him, saying, o king, don't let the troop of yisreal go with you, for yeahoh-vowelconsonant is not with yisreal, with all the children of efraim.
but if you will go, take action, and be strong for the battle. theory will overthrow you before the enemy; for theory has energy to help, and to overthrow.
amaziyeaho said to the man of theory, but what shall we do for the hundred talents which i have given to the battalion of yisreal? the man of theory answered, yeahoh-vowelconsonant is able to give you much more than this.
then amaziyeaho separated them, the battalion that had come to him out of efraim, to go home again. therefore their anger was greatly kindled against yeahudah, and they returned home in fierce anger.
amaziyeaho took courage, and led his people out and went to the valley of salt, and struck ten thousand of the children of seir.
the children of yeahudah carried away ten thousand alive, and brought them to the top of the rock, and threw them down from the top of the rock, so that they all were broken in pieces.
but the men of the battalion whom amaziyeaho sent back, that they should not go with him to battle, fell on the cities of yeahudah from shomron even to beit xhoron, and struck of them three thousand, and took much plunder.
now after amaziyeaho had come from the slaughter of the adomis, he brought the theories of the children of seir, and set them up to be his theories, and bowed down himself before them and burnt incense to them.
therefore yeahoh-vowelconsonant's anger burnt against amaziyeaho, and he sent to him a bringer who said to him, why have you sought after the theories of the people, which have not delivered their own people out of your hand?
as he talked with him, the king said to him, have we made you one of the king's counsellors? stop. why should you be struck down? then the bringer stopped, and said, i know that theory has determined to destroy you, because you have done this and have not listened to my counsel.
then amaziyeaho king of yeahudah consulted his advisers, and sent to yoash, the son of yeahoahac, the son of yehu, king of yisreal, saying, come. let's look one another in the face.
yoash king of yisreal sent to amaziyeaho king of yeahudah, saying, the thistle that was in lebanon sent to the cedar that was in lebanon, saying, ‘give your daughter to my son as his wife. then a wild animal that was in lebanon passed by and trampled down the thistle.
you say to yourself that you have struck adom; and your heart lifts you up to boast. now stay at home. why should you meddle with trouble, that you should fall, even you and yeahudah with you?'
but amaziyeaho would not listen; for it was of theory, that he might give them into the hand of their enemies, because they had sought after the theories of adom.
so yoash king of yisreal went up, and he and amaziyeaho king of yeahudah looked one another in the face at beit shemesh, which belongs to yeahudah.
yeahudah was defeated by yisreal; so every man fled to his tent.
yoash king of yisreal took amaziyeaho king of yeahudah, the son of yoash the son of yeahoahac, at beit shemesh and brought him to yerushalem, and burst the wall of yerushalem from the gate of efraim to the corner gate, four hundred cubits.
he took all the gold and silver, and all the vessels that were found in theory's house with obed-adom, and the treasures of the king's house, and the hostages, and returned to shomron.
amaziyeaho the son of yoash, king of yeahudah, lived for fifteen years after the death of yoash, son of yeahoahac, king of yisreal.
now the rest of the acts of amaziyeaho, first and last, behold, aren't they written in the book of the kings of yeahudah and yisreal?
now from the time that amaziyeaho turned away from following yeahoh-vowelconsonant, they made a conspiracy against him in yerushalem. he fled to lakhish, but they sent after him to lakhish and killed him there.
they brought him on horses and buried him with his fathers in the city of yeahudah.
26
all the people of yeahudah took uciyeaho, who was sixteen years old, and made him king in the place of his father amaziyeaho.
he built ailot and restored it to yeahudah. after that the king slept with his fathers.
uciyeaho was sixteen years old when he began to reign; and he reigned fifty-two years in yerushalem. his mother's name was yekhiliyeah, of yerushalem.
he did that which was right in yeahoh-vowelconsonant's eyes, according to all that his father amaziyeaho had done.
he set himself to seek theory in the days of cekariyeaho, who had understanding in the vision of theory; and as long as he sought yeahoh-vowelconsonant, theory made him prosper.
he went out and fought against the philistines, and burst the wall of gat, the wall of yabneh, and the wall of ashdod; and he built cities in the country of ashdod, and amongst the philistines.
theory helped him against the philistines, and against the arabians who lived in gur baal, and the meunim.
the amonis gave rester to uciyeaho. his name spread abroad even to the entrance of egypt, for he grew exceedingly strong.
moreover uciyeaho built towers in yerushalem at the corner gate, at the valley gate, and at the turning of the wall, and fortified them.
he built towers in the wilderness, and dug out many cisterns, for he had much livestock, both in the lowlands and in the plains. he had farmers and vineyard keepers in the mountains and in the fruitful fields, for he loved farming.
moreover uciyeaho had an army of fighting men who went out to war by bands, according to the number of their reckoning made by yeial the scribe and maaseiyeaho the officer, under the hand of xhananiyeaho, one of the king's captains.
the whole number of the heads of fathers' households, even the mighty men of valour, was two thousand and six hundred.
under their hand was an army, three hundred and seven thousand and five hundred, who made war with mighty energy, to help the king against the enemy.
uciyeaho prepared for them, even for all the troop, shields, spears, helmets, coats of mail, bows, and stones for slinging.
in yerushalem, he made devices, invented by skilful men, to be on the towers and on the battlements, with which to shoot arrows and great stones. his name spread far abroad, because he was marvellously helped until he was strong.
but when he was strong, his heart was lifted up, so that he did corruptly and he aboved in yeahoh-vowelconsonant his theory, for he went into yeahoh-vowelconsonant's temple to burn incense on the slaughter-place of incense.
acariyeaho the kohen went in after him, and with him eighty kohens of yeahoh-vowelconsonant, who were valiant men.
they resisted uciyeaho the king, and said to him, it isn't for you, uciyeaho, to burn incense to yeahoh-vowelconsonant, but for the kohens the sons of ahron, who are dedicated to burn incense. go out of the dedicated, for you have aboved. it will not be for your honour from yeahoh-vowelconsonant theory.
then uciyeaho was angry. he had a censer in his hand to burn incense, and while he was angry with the kohens, the waspishness broke out on his forehead before the kohens in yeahoh-vowelconsonant's house, beside the slaughter-place of incense.
acariyeaho the chief kohen and all the kohens looked at him, and behold, he was waspish in his forehead; and they thrust him out quickly from there. indeed, he himself also hurried to go out, because yeahoh-vowelconsonant had struck him.
uciyeaho the king was a waspish to the day of his death, and lived in a separate house, being a waspish; for he was cut off from yeahoh-vowelconsonant's house. yotam his son was over the king's house, judging the people of the land.
now the rest of the acts of uciyeaho, first and last, yeshuayeaho the bringer, the son of amoz, wrote.
so uciyeaho slept with his fathers; and they buried him with his fathers in the field of burial which belonged to the kings, for they said, he is a waspish. yotam his son reigned in his place.
27
yotam was twenty-five years old when he began to reign, and he reigned sixteen years in yerushalem. his mother's name was yerushah the daughter of zadoq.
he did that which was right in yeahoh-vowelconsonant's eyes, according to all that his father uciyeaho had done. however he didn't come to yeahoh-vowelconsonant's temple. the people still acted corruptly.
he built the upper gate of yeahoh-vowelconsonant's house, and he built much on the wall of ofel.
moreover he built cities in the hill country of yeahudah, and in the forests he built fortresses and towers.
he also fought with the king of the children of amon, and prevailed against them. the children of amon gave him the same year one hundred talents of silver, ten thousand cors of wheat, and ten thousand cors of barley. the children of amon also gave that much to him in the second year, and in the third.
so yotam became mighty, because he ordered his ways before yeahoh-vowelconsonant his theory.
now the rest of the acts of yotam, and all his wars and his ways, behold, they are written in the book of the kings of yisreal and yeahudah.
he was twenty-five years old when he began to reign, and reigned sixteen years in yerushalem.
yotam slept with his fathers, and they buried him in david's city; and axhac his son reigned in his place.
28
axhac was twenty years old when he began to reign, and he reigned sixteen years in yerushalem. he didn't do that which was right in yeahoh-vowelconsonant's eyes, like david his father,
but he walked in the ways of the kings of yisreal, and also made molten images for the posses-lords.
moreover he burnt incense in the valley of the son of hinom, and burnt his children in the fire, according to the abominations of the nations whom yeahoh-vowelconsonant cast out before the children of yisreal.
he slaughtered and burnt incense in the high places, and on the hills, and under every green tree.
therefore yeahoh-vowelconsonant his theory delivered him into the hand of the king of syria. they struck him, and carried away from him a great multitude of captives, and brought them to damasqus. he was also delivered into the hand of the king of yisreal, who struck him with a great slaughter.
for peqaxh the son of remaliyeaho killed in yeahudah one hundred and twenty thousand in one day, all of them valiant men, because they had forsaken yeahoh-vowelconsonant, the theory of their fathers.
cikri, a mighty man of efraim, killed maaseiyeaho the king's son, acriqam the ruler of the house, and alqanah who was next to the king.
the children of yisreal carried away captive of their brothers two hundred thousand women, sons, and daughters, and also took away much plunder from them, and brought the plunder to shomron.
but a bringer of yeahoh-vowelconsonant was there, whose name was oded; and he went out to meet the troop that came to shomron, and said to them, behold, because yeahoh-vowelconsonant, the theory of your fathers, was angry with yeahudah, he has delivered them into your hand, and you have slain them in a rage which has reached up to the namespaces.
now you intend to degrade the children of yeahudah and yerushalem as workers and female servants for yourselves. aren't there even with you trespasses of your own against yeahoh-vowelconsonant your theory?
now hear me therefore, and send back the captives that you have taken captive from your brothers, for the fierce wrath of yeahoh-vowelconsonant is on you.
then some of the heads of the children of efraim, acariyeaho the son of yeahoxhanan, berekhiyeaho the son of meshilemot, yexhicqiyeah the son of shalum, and amasa the son of xhadlai, stood up against those who came from the war,
and said to them, you must not bring in the captives here, for you intend that which will bring on us a trespass against yeahoh-vowelconsonant, to add to our misses and to our guilt; for our guilt is great, and there is fierce wrath against yisreal.
so the armed men left the captives and the plunder before the princes and all the community.
the men who have been mentioned by name rose up and took the captives, and with the plunder clothed all who were naked amongst them, dressed them, gave them sandals, gave them something to eat and to drink, anointed them, carried all the feeble of them on donkeys, and brought them to yerixho, the city of palm trees, to their brothers. then they returned to shomron.
at that time king axhac sent to the kings of assyria to help him.
for again the adomis had come and struck yeahudah, and carried away captives.
the philistines also had invaded the cities of the lowland and of the south of yeahudah, and had taken beit shemesh, aiyalon, gederot, soko with her villages, timnah with her villages, and also gimco and her villages; and they lived there.
for yeahoh-vowelconsonant brought yeahudah low because of axhac king of yisreal, because he acted without restraint in yeahudah and aboved abovely in yeahoh-vowelconsonant.
tilgat-pilneser king of assyria came to him and gave him trouble, but didn't strengthen him.
for axhac took away a portion out of yeahoh-vowelconsonant's house, and out of the house of the king and of the princes, and gave it to the king of assyria; but it didn't help him.
in the time of his distress, he aboved yet more in yeahoh-vowelconsonant, this same king axhac.
for he slaughtered to the theories of damasqus which had defeated him. he said, because the theories of the kings of syria helped them, i will slaughter to them, that they may help me. but they were the ruin of him and of all yisreal.
axhac gathered together the vessels of theory's house, cut the vessels of theory's house in pieces, and shut up the doors of yeahoh-vowelconsonant's house; and he made himself slaughter-places in every corner of yerushalem.
in every city of yeahudah he made high places to burn incense to other theories, and provoked yeahoh-vowelconsonant, the theory of his fathers, to anger.
now the rest of his acts, and all his ways, first and last, behold, they are written in the book of the kings of yeahudah and yisreal.
axhac slept with his fathers, and they buried him in the city, even in yerushalem, because they didn't bring him into the tombs of the kings of yisreal; and xheceqiyeaho his son reigned in his place.
29
xheceqiyeaho began to reign when he was twenty-five years old, and he reigned twenty-nine years in yerushalem. his mother's name was abiyeah, the daughter of cekariyeaho.
he did that which was right in yeahoh-vowelconsonant's eyes, according to all that david his father had done.
in the first year of his reign, in the first month, he opened the doors of yeahoh-vowelconsonant's house and repaired them.
he brought in the kohens and the levis and gathered them together into the wide place on the east,
and said to them, listen to me, you levis. now dedicate yourselves, and dedicate the house of yeahoh-vowelconsonant, the theory of your fathers, and carry the filthiness out of the dedicated place.
for our fathers up-aboved, and have done fracture in yeahoh-vowelconsonant our theory's eyes, and have forsaken him, and have turned away their faces from the habitation of yeahoh-vowelconsonant, and turned their backs.
also they have shut up the doors of the porch, and put out the lamps, and have not burnt incense nor let up onups in the dedicated place to the theory of yisreal.
therefore yeahoh-vowelconsonant's wrath was on yeahudah and yerushalem, and he has delivered them to be tossed back and forth, to be an astonishment and a hissing, as you see with your eyes.
for behold, our fathers have fallen by the sword, and our sons and our daughters and our wives are in captivity for this.
now it is in my heart to make a covenant with yeahoh-vowelconsonant, the theory of yisreal, that his fierce anger may turn away from us.
my sons, don't be negligent now; for yeahoh-vowelconsonant has chosen you to stand before him, to minister to him, and that you should be his ministers and burn incense.
then the levis arose: maxhat, the son of amasai, and yoal the son of acariyeaho, of the sons of the qohatis; and of the sons of merari, qish the son of abdi, and acariyeaho the son of yehalelal; and of the gershonis, yoaxh the son of cimah, and eden the son of yoaxh;
and of the sons of alizafan, shimri and yeual; and of the sons of asaf, cekariyeaho and mataniyeaho;
and of the sons of heman, yexhual and shimei; and of the sons of yedutun, shemaiyeah and ucial.
they gathered their brothers, dedicated themselves, and went in, according to the mitzvah of the king by yeahoh-vowelconsonant's words, to cleanse yeahoh-vowelconsonant's house.
the kohens went into the inner part of yeahoh-vowelconsonant's house to cleanse it, and brought out all the uncleanness that they found in yeahoh-vowelconsonant's temple into the court of yeahoh-vowelconsonant's house. the levis took it from there to carry it out to the brook qidron.
now they began on the first day of the first month to dedicate, and on the eighth day of the month they came to yeahoh-vowelconsonant's porch. they dedicated yeahoh-vowelconsonant's house in eight days, and on the sixteenth day of the first month they finished.
then they went in to xheceqiyeaho the king within the palace and said, we have cleansed all yeahoh-vowelconsonant's house, including the slaughter-place of onup with all its vessels, and the table of show bread with all its vessels.
moreover, we have prepared and dedicated all the vessels which king axhac threw away in his reign when he was up-aboving. behold, they are before yeahoh-vowelconsonant's slaughter-place.
then xheceqiyeaho the king arose early, gathered the princes of the city, and went up to yeahoh-vowelconsonant's house.
they brought seven bulls, seven rams, seven lambs, and seven male goats, for a misser for the kingdom, for the dedicated, and for yeahudah. he said to the kohens the sons of ahron to let them up on yeahoh-vowelconsonant's slaughter-place.
so they killed the bulls, and the kohens received the blood and sprinkled it on the slaughter-place. they killed the rams and sprinkled the blood on the slaughter-place. they also killed the lambs and sprinkled the blood on the slaughter-place.
they brought near the male goats for the misser before the king and the community; and they laid their hands on them.
then the kohens killed them, and they made a misser with their blood on the slaughter-place, to make atonement for all yisreal; for the king said that the onup and the misser should be made for all yisreal.
he set the levis in yeahoh-vowelconsonant's house with cymbals, with stringed instruments, and with harps, according to the mitzvah of david, of gad the king's seer, and natan the bringer; for the mitzvah was from yeahoh-vowelconsonant by his bringers.
the levis stood with david's instruments, and the kohens with the trumpets.
xheceqiyeaho said to them to up the onup on the slaughter-place. when the onup began, yeahoh-vowelconsonant's song also began, along with the trumpets and instruments of david king of yisreal.
all the community sank down, the singers sang, and the trumpeters sounded. all this continued until the onup was finished.
when they had finished letting up, the king and all who were present with him bowed themselves and sank down.
moreover xheceqiyeaho the king and the princes said to the levis to sing praises to yeahoh-vowelconsonant with the words of david, and of asaf the seer. they sang praises with gladness, and they bowed their heads and sank down.
then xheceqiyeaho answered, now you have filled your hand to yeahoh-vowelconsonant. come near and bring slaughters and thankers into yeahoh-vowelconsonant's house. the community brought in slaughters and thankers, and as many as were of a willing heart brought onups.
the number of the onups which the community brought was seventy bulls, one hundred rams, and two hundred lambs. all these were for an onup to yeahoh-vowelconsonant.
the dedicated things were six hundred head of cattle and three thousand sheep.
but the kohens were too few, so that they could not skin all the onups. therefore their brothers the levis helped them until the work was ended, and until the kohens had dedicated themselves, for the levis were more upright in heart to dedicate themselves than the kohens.
also the onups were in abundance, with the fat of the completers and with the pourers for every onup. so the work of yeahoh-vowelconsonant's house was set in order.
xheceqiyeaho and all the people rejoiced because of that which theory had prepared for the people; for the thing was done suddenly.
30
xheceqiyeaho sent to all yisreal and yeahudah, and wrote letters also to efraim and manasheh, that they should come to yeahoh-vowelconsonant's house at yerushalem, to keep the stop-skip to yeahoh-vowelconsonant, the theory of yisreal.
for the king had taken counsel with his princes and all the community in yerushalem to keep the stop-skip in the second month.
for they could not do it at that time, because the kohens had not dedicated themselves in sufficient number, and the people had not gathered themselves together to yerushalem.
the thing was right in the eyes of the king and of all the community.
so they established a decree to make proclamation throughout all yisreal, from beer-sheba even to dan, that they should come to keep the stop-skip to yeahoh-vowelconsonant, the theory of yisreal, at yerushalem, for they had not done it in great numbers in the way it is written.
so the couriers went with the letters from the king and his princes throughout all yisreal and yeahudah, according to the mitzvah of the king, saying, you children of yisreal, turn again to yeahoh-vowelconsonant, the theory of abraham, yizxhaq, and yisreal, that he may return to the remnant of you that have escaped out of the hand of the kings of assyria.
don't be like your fathers and like your brothers, who aboved in yeahoh-vowelconsonant, the theory of their fathers, so that he gave them up to desolation, as you see.
now don't be stiff-necked, as your fathers were, but yield yourselves to yeahoh-vowelconsonant, and come into his dedicated, which he has dedicated to world, and work for yeahoh-vowelconsonant your theory, that his fierce anger may turn away from you.
for if you turn again to yeahoh-vowelconsonant, your brothers and your children will find wombing with those who led them captive, and will come again into this land, because yeahoh-vowelconsonant your theory is gracious and wombing, and will not turn away his face from you if you return to him.
so the couriers passed from city to city through the country of efraim and manasheh, even to cebulun, but people ridiculed them and mocked them.
nevertheless some men of asher, manasheh, and cebulun humbled themselves and came to yerushalem.
also the hand of theory came on yeahudah to give them one heart, to do the mitzvah of the king and of the princes by yeahoh-vowelconsonant's word.
many people assembled at yerushalem to keep the feast of unleavened bread in the second month, a very great community.
they arose and took away the slaughter-places that were in yerushalem, and they took away all the slaughter-places for incense and threw them into the brook qidron.
then they killed the stop-skip on the fourteenth day of the second month. the kohens and the levis were ashamed, and dedicated themselves, and brought onups into yeahoh-vowelconsonant's house.
they stood in their place after their order, according to the torah of mosheh the man of theory. the kohens sprinkled the blood which they received of the hand of the levis.
for there were many in the community who had not dedicated themselves; therefore the levis were in charge of killing the stop-skips for everyone who was not clean, to dedicate them to yeahoh-vowelconsonant.
for a multitude of the people, even many of efraim, manasheh, yissakhar, and cebulun, had not cleansed themselves, yet they ate the stop-skip other than the way it is written. for xheceqiyeaho had prayed for them, saying, may the good yeahoh-vowelconsonant pardon everyone
who sets his heart to seek theory, yeahoh-vowelconsonant, the theory of his fathers, even if they aren't clean according to the purification of the dedicated.
yeahoh-vowelconsonant listened to xheceqiyeaho, and healed the people.
the children of yisreal who were present at yerushalem kept the feast of unleavened bread seven days with great gladness. the levis and the kohens praised yeahoh-vowelconsonant day by day, singing with loud instruments to yeahoh-vowelconsonant.
xheceqiyeaho spoke encouragingly to all the levis who had good understanding in the service of yeahoh-vowelconsonant. so they ate throughout the feast for the seven days, slaughtering slaughters of completers and making confession to yeahoh-vowelconsonant, the theory of their fathers.
the whole community took counsel to keep another seven days, and they kept another seven days with gladness.
for xheceqiyeaho king of yeahudah highed to the community one thousand bulls and seven thousand sheep; and the princes gave to the community a thousand bulls and ten thousand sheep; and a great number of kohens dedicated themselves.
all the community of yeahudah, with the kohens and the levis, and all the community who came out of yisreal, and the foreigners who came out of the land of yisreal and who lived in yeahudah, rejoiced.
so there was great joy in yerushalem; for since the time of shlomo the son of david king of yisreal there was nothing like this in yerushalem.
then the levitical kohens arose and blessed the people. their voice was heard, and their prayer came up to his dedicated habitation, even to the namespaces.
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now when all this was finished, all yisreal who were present went out to the cities of yeahudah and broke the pillars in pieces, cut down the asherah poles, and broke down the high places and the slaughter-places out of all yeahudah and benyamin, also in efraim and manasheh, until they had destroyed them all. then all the children of yisreal returned, every man to his holding, into their own cities.
xheceqiyeaho appointed the divisions of the kohens and the levis after their divisions, every man according to his work, both the kohens and the levis, for onups and for completers, to minister, to give thanks, and to praise in the gates of yeahoh-vowelconsonant's camp.
he also appointed the king's portion of his acquisitions for the onups: for the morning and evening onups, and the onups for the shabbats, for the new moons, and for the set feasts, as it is written in yeahoh-vowelconsonant's torah.
moreover he said to the people who lived in yerushalem to give the portion of the kohens and the levis, that they might give themselves to yeahoh-vowelconsonant's torah.
and as the word burst out, the children of yisreal gave in abundance the first fruits of grain, new wine, oil, honey, and of all the increase of the field; and they brought in the tithe of all things abundantly.
the children of yisreal and yeahudah, who lived in the cities of yeahudah, also brought in the tithe of cattle and sheep, and the tithe of dedicated things which were consecrated to yeahoh-vowelconsonant their theory, and laid them in heaps.
in the third month, they began to lay the foundation of the heaps, and finished them in the seventh month.
when xheceqiyeaho and the princes came and saw the heaps, they blessed yeahoh-vowelconsonant and his people yisreal.
then xheceqiyeaho questioned the kohens and the levis about the heaps.
acariyeaho the chief kohen, of the house of zadoq, answered him and said, since people began to bring the highers into yeahoh-vowelconsonant's house, we have eaten and had enough, and have plenty left over, for yeahoh-vowelconsonant has blessed his people; and that which is left is this great store.
then xheceqiyeaho said to them to prepare rooms in yeahoh-vowelconsonant's house, and they prepared them.
they brought in the highers, the tithes, and the dedicated things in emunah. konaniyeaho the levi was ruler over them, and shimei his brother was second.
yexhial, acaciyeaho, naxhat, asahal, yerimot, yocabad, alial, yismakhiyeaho, maxhat, and benaiyeaho were overseers under the hand of konaniyeaho and shimei his brother, by the appointment of xheceqiyeaho the king and acariyeaho the ruler of theory's house.
qore the son of imnah the levi, the gatekeeper at the east gate, was over the contributions of theory, to distribute yeahoh-vowelconsonant's highers and the most dedicated things.
under him were eden, miniamin, yeshua, shemaiyeaho, amariyeaho, and shekaniyeaho, in the cities of the kohens, in their office of trust, to give to their brothers by divisions, to the great as well as to the small;
in addition to those who were listed by genealogy of males, from three years old and upward, even everyone who came to yeahoh-vowelconsonant's house, as the duty of every day required, for their work in their offices according to their divisions;
and those who were listed by genealogy of the kohens by their fathers' houses, and the levis from twenty years old and upward, in their offices by their divisions;
and those who were listed by genealogy of all their little ones, their wives, their sons, and their daughters, through all the congregation; for in their office of trust they dedicated themselves in dedication.
also for the sons of ahron the kohens, who were in the fields of the pasture lands of their cities, in every city, there were men who were mentioned by name to give portions to all the males amongst the kohens and to all who were listed by genealogy amongst the levis.
xheceqiyeaho did so throughout all yeahudah; and he did that which was good, right, and true before yeahoh-vowelconsonant his theory.
in every work that he began in the work of theory's house, in the torah, and in the mitzvahs, to seek his theory, he did it with all his heart and prospered.
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after these things and this truth, senaxherib king of assyria came, came into yeahudah, encamped against the fortified cities, and intended to win them for himself.
when xheceqiyeaho saw that senaxherib had come, and that he was planning to fight against yerushalem,
he took counsel with his princes and his mighty men to stop the waters of the springs which were outside of the city, and they helped him.
then many people gathered together and they stopped all the springs and the brook that flowed through the middle of the land, saying, why should the kings of assyria come, and find abundant water?
he took courage, built up all the wall that was broken down, and raised it up to the towers, with the other wall outside, and strengthened millo in david's city, and made weapons and shields in abundance.
he set captains of war over the people, gathered them together to him in the wide place at the gate of the city, and spoke encouragingly to them, saying,
be strong and courageous. don't be afraid or dismayed because of the king of assyria, nor for all the multitude who is with him; for there is a greater one with us than with him.
an arm of flesh is with him, but yeahoh-vowelconsonant our theory is with us to help us and to fight our battles. the people rested themselves on the words of xheceqiyeaho king of yeahudah.
after this, senaxherib king of assyria sent his workers to yerushalem, (now he was attacking lakhish, and all his forces were with him), to xheceqiyeaho king of yeahudah, and to all yeahudah who were at yerushalem, saying,
senaxherib king of assyria says, in whom do you trust, that you remain under siege in yerushalem?
doesn't xheceqiyeaho persuade you to give you over to die by famine and by thirst, saying, ‘yeahoh-vowelconsonant our theory will deliver us out of the hand of the king of assyria?'
hasn't the same xheceqiyeaho taken away his high places and his slaughter-places, and said to yeahudah and yerushalem, saying, ‘you shall sink down before one slaughter-place, and you shall burn incense on it?'
don't you know what i and my fathers have done to all the peoples of the lands? were the theories of the nations of those lands in any way able to deliver their land out of my hand?
who was there amongst all the theories of those nations which my fathers netted that could deliver his people out of my hand, that your theory should be able to deliver you out of my hand?
now therefore don't let xheceqiyeaho deceive you nor persuade you in this way. don't believe him, for no theory of any nation or kingdom was able to deliver his people out of my hand, and out of the hand of my fathers. how much less will your theory deliver you out of my hand?
his workers spoke yet more against yeahoh-vowelconsonant theory and against his worker xheceqiyeaho.
he also wrote letters insulting yeahoh-vowelconsonant, the theory of yisreal, and speaking against him, saying, as the theories of the nations of the lands, which have not delivered their people out of my hand, so shall the theory of xheceqiyeaho not deliver his people out of my hand.
they called out with a loud voice in the yeahudeans' language to the people of yerushalem who were on the wall, to frighten them and to trouble them, that they might take the city.
they spoke of the theory of yerushalem as of the theories of the peoples of the land, which are the work of men's hands.
xheceqiyeaho the king and yeshuayeaho the bringer, the son of amoz, prayed because of this, and cried to the namespaces.
yeahoh-vowelconsonant sent a messenger, who cut off all the mighty men of valour, the leaders, and captains in the camp of the king of assyria. so he returned with shame of face to his own land. when he had come into the house of his theory, those who came out of his own body killed him there with the sword.
thus yeahoh-vowelconsonant saved xheceqiyeaho and the inhabitants of yerushalem from the hand of senaxherib the king of assyria and from the hand of all others, and guided them on every side.
many brought gifts to yeahoh-vowelconsonant to yerushalem, and precious things to xheceqiyeaho king of yeahudah, so that he was exalted in the sight of all nations from then on.
in those days xheceqiyeaho was terminally ill, and he prayed to yeahoh-vowelconsonant; and he spoke to him, and gave him a sign.
but xheceqiyeaho didn't reciprocate appropriate to the benefit done for him, because his heart was lifted up. therefore there was wrath on him, yeahudah, and yerushalem.
however, xheceqiyeaho humbled himself for the pride of his heart, both he and the inhabitants of yerushalem, so that yeahoh-vowelconsonant's wrath didn't come on them in the days of xheceqiyeaho.
xheceqiyeaho had exceedingly great riches and honour. he provided himself with treasuries for silver, for gold, for precious stones, for spices, for shields, and for all kinds of valuable vessels;
also storehouses for the increase of grain, new wine, and oil; and stalls for all kinds of animals, and flocks in folds.
moreover he provided for himself cities, and buyings of flocks and herds in abundance; for theory had given him abundant acquisition.
this same xheceqiyeaho also stopped the upper spring of the waters of gixhon, and brought them straight down on the west side of david's city. xheceqiyeaho prospered in all his works.
however, concerning the ambassadors of the princes of babylon, who sent to him to enquire of the wonder that was done in the land, theory left him to test him, that he might know all that was in his heart.
now the rest of the acts of xheceqiyeaho and his good deeds, behold, they are written in the vision of yeshuayeaho the bringer, the son of amoz, in the book of the kings of yeahudah and yisreal.
xheceqiyeaho slept with his fathers, and they buried him in the ascent to the tombs of the sons of david. all yeahudah and the inhabitants of yerushalem honoured him at his death. manasheh his son reigned in his place.
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manasheh was twelve years old when he began to reign, and he reigned fifty-five years in yerushalem.
he did that which was fracture in yeahoh-vowelconsonant's sight, after the abominations of the nations whom yeahoh-vowelconsonant cast out before the children of yisreal.
for he built again the high places which xheceqiyeaho his father had broken down; and he raised up slaughter-places for the posses-lords, made asherot, and sank down to all the troop of the namespaces, and worked for them.
he built slaughter-places in yeahoh-vowelconsonant's house, of which yeahoh-vowelconsonant said, my name shall be in yerushalem to world.
he built slaughter-places for all the troop of the namespaces in the two courts of yeahoh-vowelconsonant's house.
he also made his children to pass through the fire in the valley of the son of hinom. he practised sorcery, divination, and witchcraft, and dealt with those who had familiar breathwinds and with wizards. he did much fracture in yeahoh-vowelconsonant's sight, to provoke him to anger.
he set the sculpture of the idol, which he had made, in theory's house, of which theory said to david and to shlomo his son, in this house, and in yerushalem, which i have chosen out of all the branches of yisreal, i will put my name to world.
i will not any more remove the foot of yisreal from off the land which i have appointed for your fathers, if only they will observe to do all that i have mitzva'ed them, even all the torah, the statutes, and the ordinances given by mosheh.
manasheh seduced yeahudah and the inhabitants of yerushalem, so that they did more fracture than did the nations whom yeahoh-vowelconsonant destroyed before the children of yisreal.
yeahoh-vowelconsonant spoke to manasheh and to his people, but they didn't listen.
therefore yeahoh-vowelconsonant brought on them the captains of the troop of the king of assyria, who took manasheh in chains, bound him with fetters, and carried him to babylon.
when he was in distress, he begged yeahoh-vowelconsonant his theory, and humbled himself greatly before the theory of his fathers.
he prayed to him; and he was entreated by him, and heard his supplication, and brought him again to yerushalem into his kingdom. then manasheh knew that yeahoh-vowelconsonant was theory.
now after this, he built an outer wall to david's city on the west side of gixhon, in the valley, even to the entrance at the fish gate. he encircled ofel with her, and raised her up to a very great height; and he put valiant captains in all the fortified cities of yeahudah.
he took away the foreign theories and the idol out of yeahoh-vowelconsonant's house, and all the slaughter-places that he had built in the mountain of yeahoh-vowelconsonant's house and in yerushalem, and cast them out of the city.
he built up yeahoh-vowelconsonant's slaughter-place, and slaughtered slaughters of completers and of thanks on it, and said to yeahudah to work for yeahoh-vowelconsonant, the theory of yisreal.
nevertheless the people still slaughtered in the high places, but only to yeahoh-vowelconsonant their theory.
now the rest of the acts of manasheh, and his prayer to his theory, and the words of the seers who spoke to him in the name of yeahoh-vowelconsonant, the theory of yisreal, behold, they are written amongst the acts of the kings of yisreal.
his prayer also, and how theory listened to his request, and all his miss and his above, and the places in which he built high places and set up the asherah poles and the sculptures before he humbled himself: behold, they are written in the words of xhocai.
so manasheh slept with his fathers, and they buried him in his house; and amon his son reigned in his place.
amon was twenty-two years old when he began to reign; and he reigned two years in yerushalem.
he did that which was fracture in yeahoh-vowelconsonant's sight, as did manasheh his father; and amon slaughtered to all the sculptures which manasheh his father had made, and worked for them.
he didn't humble himself before yeahoh-vowelconsonant, as manasheh his father had humbled himself; but this same amon trespassed more and more.
his workers conspired against him, and put him to death in his own house.
but the people of the land killed all those who had conspired against king amon; and the people of the land made yosiyeaho his son king in his place.
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yosiyeaho was eight years old when he began to reign, and he reigned thirty-one years in yerushalem.
he did that which was right in yeahoh-vowelconsonant's eyes, and walked in the ways of david his father, and didn't turn away to the right hand or to the left.
for in the eighth year of his reign, while he was yet young, he began to seek after the theory of david his father; and in the twelfth year he began to purge yeahudah and yerushalem from the high places, the asherah poles, the sculptures, and the molten images.
they broke down the slaughter-places of the posses-lords in his presence; and he cut down the incense slaughter-places that were on high above them. he broke the asherah poles, the sculptures, and the molten images in pieces, made dust of them, and scattered it on the graves of those who had slaughtered to them.
he burnt the bones of the kohens on their slaughter-places, and purged yeahudah and yerushalem.
he did this in the cities of manasheh, efraim, and shimeon, even to naftali, around in their ruins.
he broke down the slaughter-places, beat the asherah poles and the sculptures into powder, and cut down all the incense slaughter-places throughout all the land of yisreal, then returned to yerushalem.
now in the eighteenth year of his reign, when he had purged the land and the house, he sent shafan the son of azaliyeaho, maaseiyeaho the governor of the city, and yoaxh the son of yoaxhac the recorder to repair the house of yeahoh-vowelconsonant his theory.
they came to xhilqiyeaho the high kohen and delivered the money that was brought into theory's house, which the levis, the keepers of the threshold, had gathered from the hands of manasheh, efraim, of all the remnant of yisreal, of all yeahudah and benyamin, and of the inhabitants of yerushalem.
they delivered it into the hands of the workmen who had the oversight of yeahoh-vowelconsonant's house; and the workmen who laboured in yeahoh-vowelconsonant's house gave it to mend and repair the house.
they gave it to the carpenters and to the builders to buy cut stone and timber for couplings, and to make beams for the houses which the kings of yeahudah had destroyed.
the men did the work with emunah. their overseers were yaxhat and obadiyeaho the levis, of the sons of merari; and cekariyeah and meshulam, of the sons of the qohatis, to give direction; and others of the levis, who were all skilful with musical instruments.
also they were over the bearers of burdens, and directed all who did the work in every kind of service. of the levis, there were scribes, officials, and gatekeepers.
when they brought out the money that was brought into yeahoh-vowelconsonant's house, xhilqiyeaho the kohen found the book of yeahoh-vowelconsonant's torah given by mosheh.
xhilqiyeaho answered shafan the scribe, i have found the book of the torah in yeahoh-vowelconsonant's house. so xhilqiyeaho delivered the book to shafan.
shafan carried the book to the king, and moreover brought back word to the king, saying, all that was committed to your workers, they are doing.
they have emptied out the money that was found in yeahoh-vowelconsonant's house, and have delivered it into the hand of the overseers and into the hand of the workmen.
shafan the scribe told the king, saying, xhilqiyeaho the kohen has delivered me a book. shafan read from it to the king.
when the king had heard the words of the torah, he tore his clothes.
the king mitzva'ed xhilqiyeaho, axhiqam the son of shafan, abdon the son of mikah, shafan the scribe, and asaiyeah the king's worker, saying,
go enquire of yeahoh-vowelconsonant for me, and for those who are left in yisreal and in yeahudah, concerning the words of the book that is found; for great is yeahoh-vowelconsonant's wrath that is poured out on us, because our fathers have not kept yeahoh-vowelconsonant's word, to do according to all that is written in this book.
so xhilqiyeaho and those whom the king had mitzva'ed went to xhuldah the bringeress, the wife of shalum the son of toqhat, the son of xhasrah, keeper of the wardrobe (now she lived in yerushalem in the second quarter), and they spoke to her to that effect.
she said to them, yeahoh-vowelconsonant, the theory of yisreal says: ‘tell the man who sent you to me,
yeahoh-vowelconsonant says, ‘behold, i will bring fracture on this place and on its inhabitants, even all the curses that are written in the book which they have read before the king of yeahudah.
because they have forsaken me, and have burnt incense to other theories, that they might provoke me to anger with all the works of their hands, therefore my wrath is poured out on this place, and it will not be quenched.''
but to the king of yeahudah, who sent you to enquire of yeahoh-vowelconsonant, you shall tell him this, ‘yeahoh-vowelconsonant, the theory of yisreal says: about the words which you have heard,
because your heart was tender, and you humbled yourself before theory when you heard his words against this place and against its inhabitants, and have humbled yourself before me, and have torn your clothes and wept before me, i also have heard you, says yeahoh-vowelconsonant.
behold, i will gather you to your fathers, and you will be gathered to your grave in peace. your eyes won't see all the fracture that i will bring on this place and on its inhabitants.' they brought back this message to the king.
then the king sent and gathered together all the elders of yeahudah and yerushalem.
the king went up to yeahoh-vowelconsonant's house with all the men of yeahudah and the inhabitants of yerushalem—the kohens, the levis, and all the people, both great and small—and he read in their hearing all the words of the book of the covenant that was found in yeahoh-vowelconsonant's house.
the king stood in his place and made a covenant before yeahoh-vowelconsonant, to walk after yeahoh-vowelconsonant, and to keep his mitzvahs, his testimonies, and his statutes with all his heart and with all his self, to perform the words of the covenant that were written in this book.
he let all who were found in yerushalem and benyamin stand. the inhabitants of yerushalem did according to the covenant of theory, the theory of their fathers.
yosiyeah took away all the abominations out of all the countries that belonged to the children of yisreal, and made all who were found in yisreal to work, even to work for yeahoh-vowelconsonant their theory. all his days they didn't depart from following yeahoh-vowelconsonant, the theory of their fathers.
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yosiyeaho kept a stop-skip to yeahoh-vowelconsonant in yerushalem. they killed the stop-skip on the fourteenth day of the first month.
he set the kohens in their offices and encouraged them in the service of yeahoh-vowelconsonant's house.
he said to the levis who taught all yisreal, who were dedicated to yeahoh-vowelconsonant, put the dedicated cabinet in the house which shlomo the son of david king of yisreal built. it will no longer be a burden on your shoulders. now work for yeahoh-vowelconsonant your theory and his people yisreal.
prepare yourselves after your fathers' houses by your divisions, according to the writing of david king of yisreal, and according to the writing of shlomo his son.
stand in the dedicated place according to the divisions of the fathers' houses of your brothers the children of the people, and let there be for each a portion of a fathers' house of the levis.
kill the stop-skip lamb, dedicate yourselves, and prepare for your brothers, to do according to yeahoh-vowelconsonant's word by mosheh.
yosiyeaho gave to the children of the people, of the flock, lambs and young goats, all of them for the stop-skippers, to all who were present, to the number of thirty thousand, and three thousand bulls. these were of the king's substance.
his princes gave a contribution to the people, to the kohens, and to the levis. xhilqiyeah, cekariyeaho, and yexhial, the rulers of theory's house, gave to the kohens for the stop-skippers two thousand and six hundred small livestock, and three hundred head of cattle.
konaniyeaho also, and shemaiyeaho and netanal, his brothers, and xhashabiyeaho, yeial, and yocabad, the chiefs of the levis, gave to the levis for the stop-skippers five thousand small livestock and five hundred head of cattle.
so the service was prepared, and the kohens stood in their place, and the levis by their divisions, according to the king's mitzvah.
they killed the stop-skip lambs, and the kohens sprinkled the blood which they received from their hands, and the levis skinned them.
they removed the onups, that they might give them according to the divisions of the fathers' houses of the children of the people, to near-in to yeahoh-vowelconsonant, as it is written in the book of mosheh. they did the same with the cattle.
they roasted the stop-skip with fire according to the ordinance. they boiled the dedicateds in pots, in cauldrons, and in pans, and carried them quickly to all the children of the people.
afterward they prepared for themselves and for the kohens, because the kohens the sons of ahron were busy with letting up the onups and the fat until night. therefore the levis prepared for themselves and for the kohens the sons of ahron.
the singers, the sons of asaf, were in their place, according to the mitzvah of david, asaf, heman, and yedutun the king's seer; and the gatekeepers were at every gate. they didn't need to depart from their work, because their brothers the levis prepared for them.
so all the service of yeahoh-vowelconsonant was prepared the same day, to do the stop-skip, and to let up onups on yeahoh-vowelconsonant's slaughter-place, according to the mitzvah of king yosiyeah.
the children of yisreal who were present kept the stop-skip at that time, and the feast of unleavened bread seven days.
there was no stop-skip like that kept in yisreal from the days of shmual the bringer, nor did any of the kings of yisreal keep such a stop-skip as yosiyeaho kept—with the kohens, the levis, and all yeahudah and yisreal who were present, and the inhabitants of yerushalem.
this stop-skip was kept in the eighteenth year of the reign of yosiyeaho.
after all this, when yosiyeaho had prepared the temple, neko king of egypt went up to fight against karkhemish by the euphrates, and yosiyeaho went out against him.
but he sent ambassadors to him, saying, what have i to do with you, you king of yeahudah? i come not against you today, but against the house with which i have war. theory has said to make haste. beware that it is theory who is with me, that he not destroy you.
nevertheless yosiyeaho would not turn his face from him, but disguised himself, that he might fight with him, and didn't listen to the words of neko from the mouth of theory, and came to fight in the valley of megido.
the archers shot at king yosiyeaho; and the king said to his workers, take me away, because i am seriously wounded.
so his workers took him out of the chariot, and put him in the second chariot that he had, and brought him to yerushalem; and he died, and was buried in the tombs of his fathers. all yeahudah and yerushalem mourned for yosiyeaho.
yeremiyeaho lamented for yosiyeaho, and all the singing men and singing women spoke of yosiyeaho in their lamentations to this day; and they made them an ordinance in yisreal. behold, they are written in the lamentations.
now the rest of the acts of yosiyeaho and his good deeds, according to that which is written in yeahoh-vowelconsonant's torah,
and his acts, first and last, behold, they are written in the book of the kings of yisreal and yeahudah.
36
then the people of the land took yeahoahac the son of yosiyeaho, and made him king in his father's place in yerushalem.
yoaxhac was twenty-three years old when he began to reign; and he reigned three months in yerushalem.
the king of egypt removed him from office at yerushalem, and fined the land one hundred talents of silver and a talent of gold.
the king of egypt made aliaqim his brother king over yeahudah and yerushalem, and changed his name to yeahoyaqim. neko took yoaxhac his brother, and carried him to egypt.
yeahoyaqim was twenty-five years old when he began to reign, and he reigned eleven years in yerushalem. he did that which was fracture in yeahoh-vowelconsonant his theory's sight.
nebukadnezar king of babylon came up against him, and bound him in fetters to carry him to babylon.
nebukadnezar also carried some of the vessels of yeahoh-vowelconsonant's house to babylon, and put them in his temple at babylon.
now the rest of the acts of yeahoyaqim, and his abominations which he did, and that which was found in him, behold, they are written in the book of the kings of yisreal and yeahudah; and yeahoyakhin his son reigned in his place.
yeahoyakhin was eight years old when he began to reign, and he reigned three months and ten days in yerushalem. he did that which was fracture in yeahoh-vowelconsonant's sight.
at the return of the year, king nebukadnezar sent and brought him to babylon, with the valuable vessels of yeahoh-vowelconsonant's house, and made zedeqiyeaho his brother king over yeahudah and yerushalem.
zedeqiyeaho was twenty-one years old when he began to reign, and he reigned eleven years in yerushalem.
he did that which was fracture in yeahoh-vowelconsonant his theory's sight. he didn't humble himself before yeremiyeaho the bringer speaking from yeahoh-vowelconsonant's mouth.
he also rebelled against king nebukadnezar, who had made him swear by theory; but he stiffened his neck, and hardened his heart against turning to yeahoh-vowelconsonant, the theory of yisreal.
moreover all the chiefs of the kohens and the people aboved very greatly after all the abominations of the nations; and they polluted yeahoh-vowelconsonant's house which he had made dedicated in yerushalem.
yeahoh-vowelconsonant, the theory of their fathers, sent to them by his messengers, rising up early and sending, because he had compassion on his people and on his dwelling place;
but they mocked the messengers of theory, despised his words, and scoffed at his bringers, until yeahoh-vowelconsonant's wrath arose against his people, until there was no remedy.
therefore he brought on them the king of the khaldeans, who killed their young men with the sword in the house of their dedicated, and had no compassion on young man or virgin, old man or infirm. he gave them all into his hand.
all the vessels of theory's house, great and small, and the treasures of yeahoh-vowelconsonant's house, and the treasures of the king and of his princes, all these he brought to babylon.
they burnt theory's house, broke down the wall of yerushalem, burnt all her palaces with fire, and destroyed all of her valuable vessels.
he carried those who had escaped from the sword away to babylon, and they were workers to him and his sons until the reign of the kingdom of persia,
to fulfil yeahoh-vowelconsonant's word by yeremiyeaho's mouth, until the land had enjoyed her shabbats. as long as she lay desolate, she kept shabbat, to fulfil seventy years.
now in the first year of cyrus king of persia, that yeahoh-vowelconsonant's word by the mouth of yeremiyeaho might be accomplished, yeahoh-vowelconsonant stirred up the breathwind of cyrus king of persia, so that he made a proclamation throughout all his kingdom, and put it also in writing, saying,
cyrus king of persia says, ‘yeahoh-vowelconsonant, the theory of the namespaces, has given all the kingdoms of the land to me; and he has ordered me to build him a house in yerushalem, which is in yeahudah. whoever there is amongst you of all his people, yeahoh-vowelconsonant his theory be with him, and let him up.'
to the romans
1
paul, a worker of yeahoshua sink-swim-chat, called to be an emissary, set apart for information of theory,
which he announced before through his bringers in the dedicated scriptures,
concerning his son, who was born of the seed of david according to the flesh,
who was declared to be the son of theory with ability according to the breathwind of dedication, by the standing up from the dead, yeahoshua sink-swim-chat our mister,
through whom we received grace and emissaryship for obedience of emunah amongst all the nations for his name's sake;
amongst whom you are also called to belong to yeahoshua sink-swim-chat;
to all who are in rome, beloved of theory, called to be dedicateds: grace to you and peace from theory our father and the mister yeahoshua sink-swim-chat.
first, i thank my theory through yeahoshua sink-swim-chat for all of you, that your emunah is proclaimed throughout the whole world.
for theory is my witness, whom i serve in my breathwind in the information of his son, how unceasingly i make mention of you always in my prayers,
requesting, if by any means now at last i may be prospered by the will of theory to come to you.
for i long to see you, that i may impart to you some breathwinding gracing, to the end that you may be established;
that is, that i with you may be encouraged in you, each of us by the other's emunah, both yours and mine.
now i don't desire to have you unaware, brothers, that i often planned to come to you (and was hindered so far), that i might have some fruit amongst you also, even as amongst the rest of the nations.
i am debtor both to greeks and to foreigners, both to the wise and to the foolish.
so as much as is in me, i am eager to inform you also who are in rome.
for i am not ashamed of the information of sink-swim-chat, because it is the ability of theory for saving for everyone who emunahs, for the yeahudean first, and also for the greek.
for in it is revealed theory's being right from emunah to emunah. as it is written, but the right shall live by emunah.
for the wrath of theory is revealed from the namespaces against all big-shotness and not being right of men who suppress the truth in not being right,
because that which is known of theory is revealed in them, for theory revealed it to them.
for the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting ability and theoryness, that they may be without excuse.
because knowing theory, they didn't heavyweigh him as theory, and didn't give thanks, but became vain in their reasoning, and their ill-advised heart was darkened.
professing themselves to be wise, they became fools,
and traded the heavyweight of the incorruptible theory for the likeness of an image of corruptible man, and of birds, four-footed animals, and creeping things.
therefore theory also gave them up in the cravings of their hearts to uncleanness, that their bodies should be dishonoured amongst themselves;
who exchanged the truth of theory for a lie, and respected and served the creature rather than the creator, who is blessed to world. amen.
for this reason, theory gave them up to disgraceful passions. for their women changed the natural use into that which is against physis.
likewise also the men, leaving the natural use of the woman, were inflamed in stretching out towards one another, men in men working out unshape, and receiving in themselves the return fitting of their deception.
even as they did not find it qualifying to have theory in their knowledge, theory gave them up to an unqualified mind, to do what is not fitting;
being filled with everything unright, having sex with someone they're not married to, advantage-taking, badness; full of envy, murder, quarrel, baiting, bad habits; whisperers,
backbiters, hateful of theory, insolent, arrogant, boastful, inventors of badness, disobedient to parents,
ill-advised, covenant breakers, without affection, unforgiving, unkind;
who, knowing the ordinance of theory, that those who practise such things are worthy of death, not only do the same, but also approve of those who practise them.
2
therefore you are without excuse, o man, whoever you are who judge. for in that which you judge another, you condemn yourself. for you who judge practise the same.
we know that the judgement of theory is according to truth against those who practise these.
do you think this, o man who judges those who practise these, and do the same, that you will escape the judgement of theory?
or do you think little of the riches of his goodness, forbearance, and patience, not knowing that the goodness of theory leads you to repentance?
but according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath, revelation, and of the right judgement of theory,
who will pay back to everyone according to their works:
to those who by perseverance in well-doing seek for heavyweight, honour, and incorruptibility, life to world;
but to those who are self-seeking and don't obey the truth, but obey not being right, will be wrath, indignation,
oppression, and anguish on every human person who does bad, to the yeahudean first, and also to the greek.
but heavyweight, honour, and peace go to everyone who does good, to the yeahudean first, and also to the greek.
for there is no partiality with theory.
for as many as have missed without the torah will also get lost without the torah. as many as have missed under the torah will be judged by the torah.
for it isn't the hearers of the torah who are right before theory, but the doers of the torah will be justified
(for when nations who don't have the torah do by physis the things of the torah, these, not having the torah, are a torah to themselves,
in that they show the work of the torah written in their hearts, their conscience testifying with them, and their thoughts amongst themselves accusing or else excusing them)
in the day when theory will judge the secrets of men, according to my information, by yeahoshua sink-swim-chat.
indeed you bear the name of a yeahudean, rest on the torah, heavyweight in theory,
know his will, and qualify the things that make a difference, being instructed out of the torah,
and are confident that you yourself are a guide of the blind, a light to those who are in darkness,
a corrector of the foolish, a teacher of babies, having in the torah the form of knowledge and of the truth.
you therefore who teach another, don't you teach yourself? you who announce don't steal, do you steal?
you who say don't commit adultery, do you commit adultery? you who abhor idols, do you rob temples?
you who heavyweight in the torah, do you dishonour theory by transgressing the torah?
for the name of theory is slandered amongst the nations because of you, just as it is written.
for circumcision indeed profits, if you are a doer of the torah, but if you are a transgressor of the torah, your circumcision has become uncircumcision.
if therefore the uncircumcised keep the ordinances of the torah, won't his uncircumcision be accounted as circumcision?
won't those who are physically uncircumcised, but finish the torah, judge you, who with the letter and circumcision are a transgressor of the torah?
for he is not a yeahudean who is one outwardly, neither is that circumcision which is outward in the flesh;
but he is a yeahudean who is one inwardly, and circumcision is that of the heart, in the breathwind, not in the letter; whose praise is not from men, but from theory.
3
then what advantage does the yeahudean have? or what is the profit of circumcision?
much in every way. because first of all, they were entrusted with the revelations of theory.
for what if some were without emunah? will their lack of emunah inactivate the emunah of theory?
may it never be. yes, let theory be found true, but every man a liar. as it is written, that you might be justified in your words, and might prevail when you come into judgement.
but if our not being right commends the being right of theory, what will we say? is theory unright who inflicts wrath? i speak like men do.
may it never be. for then how will theory judge the world?
for if the truth of theory through my lie abounded to his heavyweight, why am i also still judged as a misser?
why not (as we are slanderously reported, and as some affirm that we say), let's do fracture, that good may come? those who say so are justly condemned.
what then? are we better than they? no, in no way. for we previously warned both yeahudeans and greeks that they are all under miss.
as it is written, there is no one right; no, not one.
there is no one who understands. there is no one who seeks after theory.
they have all turned away. they have together become unprofitable. there is no one who does good, no, not so much as one.
their throat is an open tomb. with their tongues they have used deceit. the poison of vipers is under their lips.
their mouth is full of cursing and bitterness.
their feet are swift to shed blood.
destruction and misery are in their ways.
the way of peace, they haven't known.
there is no fear of theory before their eyes.
now we know that whatever things the torah says, it speaks to those who are under the torah, that every mouth may be closed, and all the world may be brought under the judgement of theory.
because by the works of the torah, no flesh will be justified in his sight; for through the torah comes the knowledge of miss.
but now apart from the torah, a being right of theory has been revealed, being testified by the torah and the bringers;
even the being right of theory through emunah in yeahoshua sink-swim-chat to all and on all those who emunah. for there is no distinction,
for all have missed, and fall short of the heavyweight of theory;
being justified freely by his grace through the redemption that is in sink-swim-chat yeahoshua,
whom theory sent to be an atoning slaughter through emunah in his blood, for a daimonstration of his being right through the passing over of prior misses, in theory's forbearance;
to demonstrate his being right at this present time, that he might himself be just and the justifier of him who has emunah in yeahoshua.
where then is the boasting? it is excluded. by what kind of torah? of works? no, but by a torah of emunah.
we maintain therefore that a man is justified by emunah apart from the works of the torah.
or is theory the theory of yeahudeans only? isn't he the theory of nations also? yes, of nations also,
since indeed there is one theory who will justify the circumcised by emunah and the uncircumcised through emunah.
do we then inactivate the torah through emunah? may it never be. no, we establish the torah.
4
what then will we say that abraham, our forefather, has found according to the flesh?
for if abraham was justified by works, he has something to boast about, but not towards theory.
for what does the scripture say? abraham emuna'ed theory, and it was accounted to him for being right.
now to him who works, the reward is not counted as grace, but as something owed.
but to him who doesn't work, but emunahs in him who justifies the big-shot, his emunah is accounted for being right.
even as david also pronounces happiness on the man to whom theory counts being right apart from works:
happy are they whose distortions are forgiven, whose misses are covered.
happy is the man whom yeahoh-vowelconsonant will by no means charge with miss.
is this happiness then pronounced only on the circumcised, or on the uncircumcised also? for we say that emunah was accounted to abraham for being right.
how then was it counted? when he was in circumcision, or in uncircumcision? not in circumcision, but in uncircumcision.
he received the sign of circumcision, a seal of the being right of the emunah which he had while he was in uncircumcision, that he might be the father of all those who emunah, though they might be in uncircumcision, that being right might also be accounted to them.
he is the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that emunah of our father abraham, which he had in uncircumcision.
for the announcement to abraham and to his seed that he would be heir of the world wasn't through the torah, but through the being right of emunah.
for if those who are of the torah are heirs, emunah is made void, and the announcement is made of no effect.
for the torah produces wrath; for where there is no torah, neither is there transgression.
for this cause it is of emunah, that it may be according to grace, to the end that the announcement may be sure to all the seed, not to that only which is of the torah, but to that also which is of the emunah of abraham, who is the father of us all.
as it is written, i have made you a father of many nations. this is in the presence of him in whom he emuna'ed: theory, who gives life to the dead, and calls the things that are not, as though they were.
against hope, abraham in hope emuna'ed, to the end that he might become a father of many nations, according to that which had been spoken, so will your seed be.
without being weakened in emunah, he didn't consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of sarah's womb.
yet, looking to the announcement of theory, he didn't waver through non-emunah, but grew strong through emunah, giving heavyweight to theory,
and being fully assured that what he had announced, he was also able to perform.
therefore it also was credited to him for being right.
now it was not written that it was accounted to him for his sake alone,
but for our sake also, to whom it will be accounted, who emunahs in him who raised yeahoshua our mister from the dead,
who was delivered up for our missteps, and was raised for our justification.
5
being therefore justified by emunah, we have peace with theory through our mister yeahoshua sink-swim-chat;
through whom we also have our access by emunah into this grace in which we stand. we rejoice in hope of the heavyweight of theory.
not only this, but we also rejoice in our sufferings, knowing that suffering produces perseverance;
and perseverance, proven character; and proven character, hope;
and hope doesn't disappoint us, because theory's love has been poured into our hearts through the dedicated breathwind who was given to us.
for while we were yet weak, at the right time sink-swim-chat died for the big-shot.
for one will hardly die for a right man. yet perhaps for a good person someone would even dare to die.
but theory commends his own love towards us, in that while we were yet missers, sink-swim-chat died for us.
much more then, being now justified by his blood, we will be saved from theory's wrath through him.
for if while we were enemies, we were reconciled to theory through the death of his son, much more, being reconciled, we will be saved by his life.
not only so, but we also rejoice in theory through our mister yeahoshua sink-swim-chat, through whom we have now received the reconciliation.
therefore, as miss entered into the world through one man, and death through miss, so death passed to all men because all missed.
for until the torah, miss was in the world; but miss is not charged when there is no torah.
nevertheless death reigned from adam until mosheh, even over those whose misses weren't like adam's transgression, who is a foreshadowing of him who was to come.
but not like the misstep is the gracing. for if by the misstep of the one the many died, much more did the grace of theory and the gift by the grace of the one man, yeahoshua sink-swim-chat, abound to the many.
the gift is not as through one who missed; for the judgement came by one to condemnation, but the gracing followed many missteps to justification.
for if by the misstep of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of being right reign in life through the one, yeahoshua sink-swim-chat.
so then as through one misstep, all men were condemned; even so through one act of being right, all men were justified to life.
for as through the one man's disobedience many were made missers, even so through the obedience of the one, many will be made right.
the torah came in that the misstep might abound; but where miss abounded, grace abounded more exceedingly,
that as miss reigned in death, even so grace might reign through being right life to world through yeahoshua sink-swim-chat our mister.
6
what shall we say then? shall we continue in miss, that grace may abound?
may it never be. we who died to miss, how could we live in it any longer?
or don't you know that all of us who were immersed into sink-swim-chat yeahoshua were immersed into his death?
we were buried therefore with him through immersion into death, that just as sink-swim-chat was raised from the dead through the heavyweight of the father, so we also might walk in newness of life.
for if we have become united with him in the likeness of his death, we will also be part of his standing up;
knowing this, that our old man was crucified with him, that the body of miss might be inactivated, so that we would no longer be working for miss.
for he who has died has been freed from miss.
but if we died with sink-swim-chat, we emunah that we will also live with him,
knowing that sink-swim-chat, being raised from the dead, dies no more. death no longer has dominion over him.
for the death that he died, he died to miss one time; but the life that he lives, he lives to theory.
thus consider yourselves also to be dead to miss, but alive to theory in sink-swim-chat yeahoshua our mister.
therefore don't let miss reign in your mortal body, that you should listen to it in its cravings.
also, do not present your members to miss as instruments of not being right, but present yourselves to theory as alive from the dead, and your members as instruments of being right to theory.
for miss will not have dominion over you, for you are not under torah, but under grace.
what then? shall we miss because we are not under torah but under grace? may it never be.
don't you know that when you present yourselves as workers and listen to someone, you are the workers of whomever you listen to, whether of miss to death, or of listening to being right?
but thanks be to theory that, whereas you were workers for miss, you became listening from the heart to that form of teaching to which you were delivered.
being made free from miss, you became workers for being right.
i speak in human terms because of the weakness of your flesh; for as you presented your members as workers for uncleanness and to distortion upon distortion, even so now present your members as workers for being right for dedication.
for when you were workers of miss, you were free from being right.
what fruit then did you have at that time in the things of which you are now ashamed? for the goal of those things is death.
but now, being made free from miss and having become workers of theory, you have your fruit of dedication and the goal of life to world.
for the wages of miss is death, but the gracing of theory is life to world in sink-swim-chat yeahoshua our mister.
7
or don't you know, brothers (for i speak to men who know the torah), that the torah is mister over a man for as long as he lives?
for the woman that has a husband is bound by torah to the husband while he lives, but if the husband dies, she is discharged from the torah of the husband.
so then if, while the husband lives, she is joined to another man, she would be called an adulteress. but if the husband dies, she is free from the torah, so that she is no adulteress, though she is joined to another man.
therefore, my brothers, you also were made dead to the torah through the body of sink-swim-chat, that you would be joined to another, to him who was raised from the dead, that we might produce fruit to theory.
for when we were in the flesh, the missing passions which were through the torah worked in our members to bring out fruit to death.
but now we have been discharged from the torah, having died to that in which we were held; so that we work in newness of the breathwind, and not in oldness of the letter.
what shall we say then? is the torah miss? may it never be. however, i wouldn't have known miss except through the torah. for i wouldn't have known craving unless the torah had said, you shall not crave.
but miss, finding occasion through the mitzvah, produced in me all kinds of craving. for apart from the torah, miss is dead.
i was alive apart from the torah once, but when the mitzvah came, miss revived and i died.
the mitzvah which was for life, this i found to be for death;
for miss, finding occasion through the mitzvah, deceived me, and through it killed me.
therefore the torah indeed is dedicated, and the mitzvah dedicated, right, and good.
did then that which is good become death to me? may it never be. but miss, that it might be shown to be miss, was producing death in me through that which is good; that through the mitzvah miss might become exceedingly missing.
for we know that the torah is breathwinding, but i am fleshly, sold under miss.
for i don't understand what i am doing. for i don't practise what i desire to do; but what i hate, that i do.
but if what i don't desire, that i do, i consent to the torah that it is good.
so now it is no more i that do it, but miss which dwells in me.
for i know that in me, that is, in my flesh, dwells no good thing. for desire is present with me, but i don't find it doing that which is good.
for the good which i desire, i don't do; but the bad which i don't want, that i practise.
but if what i don't desire, that i do, it is no more i that do it, but miss which dwells in me.
i find then the torah that, while i desire to do good, bad is present.
for i delight in theory's torah after the inward person,
but i see a different torah in my members, warring against the torah of my mind, and bringing me into captivity under the torah of miss which is in my members.
what a wretched man i am. who will deliver me out of the body of this death?
i thank theory through yeahoshua sink-swim-chat, our mister. so then with the mind, i myself work for theory's torah, but with the flesh, sin's torah.
8
there is therefore now no condemnation to those who are in sink-swim-chat yeahoshua, who don't walk according to the flesh, but according to the breathwind.
for the torah of the breathwind of life in sink-swim-chat yeahoshua made me free from the torah of miss and of death.
for what the torah couldn't do, in that it was weak through the flesh, theory did, sending his own son in the likeness of missing flesh and for miss, he condemned miss in the flesh,
that the ordinance of the torah might be filled in us who don't walk according to the flesh, but according to the breathwind.
for those who live according to the flesh set their minds on the things of the flesh, but those who live according to the breathwind, the things of the breathwind.
for the mind of the flesh is death, but the mind of the breathwind is life and peace;
because the mind of the flesh is hostile towards theory, for it is not under theory's torah, neither indeed can it be.
those who are in the flesh can't please theory.
but you are not in the flesh but in the breathwind, if it is so that the breathwind of theory dwells in you. but if any man doesn't have the breathwind of sink-swim-chat, he is not his.
if sink-swim-chat is in you, the body is dead because of miss, but the breathwind is alive because of being right.
but if the breathwind of him who raised up yeahoshua from the dead dwells in you, he who raised up sink-swim-chat yeahoshua from the dead will also give life to your mortal bodies through his breathwind who dwells in you.
so then, brothers, we are debtors, not to the flesh, to live after the flesh.
for if you live after the flesh, you must die; but if by the breathwind you put to death the deeds of the body, you will live.
for as many as are led by the breathwind of theory, these are children of theory.
for you didn't receive the breathwind of work again to fear, but you received the breathwind of adoption, by whom we cry, abba. father.
the breathwind himself testifies with our breathwind that we are children of theory;
and if children, then heirs—heirs of theory and joint heirs with sink-swim-chat, if indeed we suffer with him, that we may also be heavyweighted with him.
for i consider that the sufferings of this present time are not worthy to be compared with the heavyweight which will be revealed towards us.
for the creation waits with eager expectation for the children of theory to be revealed.
for the creation was under vanity, not of its own will, but because of him who put it under, in hope
that the creation itself also will be delivered from the work of decay into the liberty of the heavyweight of the children of theory.
for we know that the whole creation groans and travails in pain together until now.
not only so, but ourselves also, who have the first fruits of the breathwind, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body.
for we were saved in hope, but hope that is seen is not hope. for who hopes for that which he sees?
but if we hope for that which we don't see, we wait for it with patience.
in the same way, the breathwind also helps our weaknesses, for we don't know how to pray as we ought. but the breathwind himself makes intercession for us with groanings which can't be uttered.
he who searches the hearts knows what is on the breathwind's mind, because he makes intercession for the dedicateds according to theory.
we know that all things work together for good for those who love theory, for those who are called according to his purpose.
for whom he foreknew, he also predestined to be conformed to the image of his son, that he might be the firstborn amongst many brothers.
whom he predestined, those he also called. whom he called, those he also justified. whom he justified, those he also heavyweighted.
what then shall we say about these things? if theory is for us, who can be against us?
he who didn't spare his own son, but delivered him up for us all, how would he not also with him freely give us all things?
who could bring a charge against theory's chosen ones? it is theory who justifies.
who is he who condemns? it is sink-swim-chat who died, yes rather, who was raised from the dead, who is at the right hand of theory, who also makes intercession for us.
who shall separate us from the love of sink-swim-chat? could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword?
even as it is written, for your sake we are killed all day long. we were accounted as sheep for the slaughter.
no, in all these things we are more than conquerors through him who loved us.
for i am persuaded that neither death, nor life, nor messengers, nor principalities, nor things present, nor things to come, nor abilities,
nor height, nor depth, nor any other created thing will be able to separate us from theory's love which is in sink-swim-chat yeahoshua our mister.
9
i tell the truth in sink-swim-chat. i am not lying, my conscience testifying with me in the dedicated breathwind
that i have great sorrow and unceasing pain in my heart.
for i could wish that i myself were accursed from sink-swim-chat for my brothers' sake, my relatives according to the flesh
who are yisrealis; whose is the adoption, the heavyweight, the covenants, the giving of the torah, the service, and the announcements;
of whom are the fathers, and from whom is sink-swim-chat as concerning the flesh, who is over all, theory, blessed to world. amen.
but it is not as though the word of theory has come to nothing. for they are not all yisreal that are of yisreal.
neither, because they are abraham's seed, are they all children. but, your seed will be accounted as from yizxhaq.
that is, it is not the children of the flesh who are children of theory, but the children of the announcement are counted as heirs.
for this is a word of announcement: at the appointed time i will come, and sarah will have a son.
not only so, but rivqah also conceived by one, by our father yizxhaq.
for being not yet born, neither having done anything good or bad, that the purpose of theory according to election might stay, not of works, but of him who calls,
it was said to her, the elder will work for the younger.
even as it is written, yaqob i loved, but esau i hated.
what shall we say then? is there not being right with theory? may it never be.
for he said to mosheh, i will have mercy on whom i have mercy, and i will womb whom i womb.
so then it is not of him who wills, nor of him who runs, but of theory who has mercy.
for the scripture says to fuhrero, for this very purpose i let you be raised up, that i might show in you my ability, and that my name might be proclaimed in all the land.
so then, he has mercy on whom he desires, and he hardens whom he desires.
you will say then to me, why does he still find fault? for who withstands his will?
but indeed, o man, who are you to reply against theory? will the thing formed ask him who formed it, why did you make me like this?
or hasn't the potter means over the clay, from the same lump to make one part a vessel for honour, and another for dishonour?
what if theory, willing to show his wrath and to make his ability known, endured with much patience vessels of wrath prepared for destruction,
and that he might make known the riches of his heavyweight on vessels of mercy, which he prepared beforehand for heavyweight—
us, whom he also called, not from the yeahudeans only, but also from the nations?
as he says also in hoshea, i will call them ‘my people,' which were not my people; and her ‘beloved,' who was not beloved.
it will be that in the place where it was said to them, ‘you are not my people,' there they will be called ‘children of the living theory.'
yeshuayeaho cries concerning yisreal, if the number of the children of yisreal are as the sand of the sea, it is the remnant who will be saved;
for he will jointly finish the work and cut it short in being right, because yeahoh-vowelconsonant will make a short work upon the land.
as yeshuayeaho has said before, unless yeahoh-vowelconsonant of troops had left us a seed, we would have become like sodom, and would have been made like gomorrah.
what shall we say then? that the nations, who didn't follow after being right, attained to being right, even the being right which is of emunah;
but yisreal, following after a torah of being right, didn't arrive at the torah of being right.
why? because they didn't seek it by emunah, but as it were by works of the torah. they stumbled over the stumbling stone,
even as it is written, behold, i lay in zion a stumbling stone and a rock of offence; and no one who emunahs on him will be disappointed.
10
brothers, my heart's desire and my prayer to theory is for yisreal, that they may be saved.
for i testify about them that they have a zeal for theory, but not according to knowledge.
for being ignorant of theory's being right, and seeking to establish their own being right, they didn't put themselves under the being right of theory.
for sink-swim-chat is the goal of the torah for being right to everyone who emunahs.
for mosheh writes about the being right of the torah, the one who does them will live by them.
but the being right which is of emunah says this, don't say in your heart, ‘who will ascend into the namespaces?' (that is, to bring sink-swim-chat down);
or, ‘who will descend into the abyss?' (that is, to bring sink-swim-chat up from the dead.)
but what does it say? the word is near you, in your mouth and in your heart; that is, the word of emunah which we announce:
that if you will say the same with your mouth that yeahoshua is mister and emunah in your heart that theory raised him from the dead, you will be saved.
for with the heart one emunahs into being right; and with the mouth the same is said into saving.
for the scripture says, whoever emunahs on him will not be disappointed.
for there is no distinction between yeahudean and greek; for the same mister is mister of all, and is rich to all who call on him.
for, whoever will call on the name of yeahoh-vowelconsonant will be saved.
how then will they call on him in whom they have not emuna'ed? how will they emunah in him whom they have not heard? how will they hear without an announcer?
and how will they inform unless they are sent? as it is written: how beautiful are the feet of those who inform about peace, who inform about good things.
but they didn't all listen to the information. for yeshuayeaho says, yeahoh-vowelconsonant, who has emuna'ed our report?
so emunah comes by hearing, and hearing by the word of theory.
but i say, didn't they hear? yes, most certainly, their sound went out into all the land, their words to the ends of the world.
but i ask, didn't yisreal know? first mosheh says, i will provoke you to jealousy with that which is no nation. i will make you angry with an ill-advised nation.
yeshuayeaho is very bold and says, i was found by those who didn't seek me. i was revealed to those who didn't ask for me.
but about yisreal he says, all day long i stretched out my hands to a disobedient and contrary people.
11
i ask then, did theory reject his people? may it never be. for i also am a yisreali, a descendant of abraham, of the branch of benyamin.
theory didn't reject his people, whom he foreknew. or don't you know what the scripture says about aliyeah? how he pleads with theory against yisreal:
yeahoh-vowelconsonant, they have killed your bringers. they have broken down your slaughter-places. i am left alone, and they seek my life.
but how does theory answer him? i have reserved for myself seven thousand men who have not bowed the knee to possess-lord.
even so too at this present time also there is a remnant according to the election of grace.
and if by grace, then it is no longer of works; otherwise grace is no longer grace. but if it is of works, it is no longer grace; otherwise work is no longer work.
what then? that which yisreal seeks for, that he didn't obtain, but the chosen ones obtained it, and the rest were hardened.
according as it is written, theory gave them a breathwind of stupor, eyes that they should not see, and ears that they should not hear, to this very day.
david says, let their table be made a snare, a trap, a stumbling block, and a retribution to them.
let their eyes be darkened, that they may not see. always keep their backs bent.
i ask then, did they stumble that they might fall? may it never be. but by their misstep saving has come to the nations, to provoke them to jealousy.
now if their misstep is the riches of the world, and their loss the riches of the nations, how much more their fullness.
for i speak to you who are nations. since then as i am an emissary to nations, i heavyweigh my ministry,
if by any means i may provoke to jealousy those who are my flesh, and may save some of them.
for if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead?
if the first fruit is dedicated, so is the lump. if the root is dedicated, so are the branches.
but if some of the branches were broken off, and you, being a wild olive, were grafted in amongst them and became partaker with them of the root and of the richness of the olive tree,
don't boast over the branches. but if you boast, remember that it is not you who support the root, but the root supports you.
you will say then, branches were broken off, that i might be grafted in.
true; by their non-emunah they were broken off, and you stand by your emunah. don't be conceited, but fear;
for if theory didn't spare branches according to physis, neither will he spare you.
see then the goodness and severity of theory. towards those who fell, severity; but towards you, goodness, if you continue in his goodness; otherwise you also will be cut off.
they also, if they don't continue in their non-emunah, will be grafted in, for theory is able to graft them in again.
for if you were cut out of that which is by physis a wild olive tree, and were grafted contrary to physis into a good olive tree, how much more will these, which are branches according to physis, be grafted into their own olive tree?
for i don't desire you to be ignorant, brothers, of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to yisreal, until the fullness of the nations has come in,
and so all yisreal will be saved. even as it is written, there will come out of zion the deliverer, and he will turn away big-shotness from yaqob.
this is my covenant with them, when i will take away their misses.
concerning the information, they are enemies for your sake. but concerning the election, they are beloved for the fathers' sake.
for the gracings and the calling of theory are irrevocable.
for as you in time past were disobedient to theory, but now have obtained mercy by their disobedience,
even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy.
for theory has bound all to disobedience, that he might have mercy on all.
oh the depth of the riches both of the wisdom and the knowledge of theory. how unsearchable are his judgements, and his ways past tracing out.
for who has known the mind of yeahoh-vowelconsonant? or who has been his counsellor?
or who has first given to him, and it will be repaid to him again?
for of him and through him and to him are all things. to him be the heavyweight for ever. amen.
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therefore i urge you, brothers, by the wombings of theory, to present your bodies a living slaughter, dedicated, acceptable to theory, which is your breathwinding service.
don't be conformed to this world, but be transformed by the renewing of your mind, so that you may qualify what is the good, well-pleasing, and complete will of theory.
for i say through the grace that was given me, to everyone who is amongst you, not to think of yourself more highly than you ought to think; but to think reasonably, as theory has apportioned to each person a measure of emunah.
for even as we have many members in one body, and all the members don't have the same function,
so we, who are many, are one body in sink-swim-chat, and individually members of one another,
having gracings differing according to the grace that was given to us: if bringing, let's come-bring according to the proportion of our emunah;
or service, let's give ourselves to service; or he who teaches, to his teaching;
or he who exhorts, to his exhorting; he who gives, let him do it with generosity; he who rules, with diligence; he who shows mercy, with cheerfulness.
let love be without hypocrisy. abhor that which is fracture. cling to that which is good.
in love of the brothers be tenderly affectionate to one another; in honour prefer one another,
not lagging in diligence, fervent in breathwind, working for yeahoh-vowelconsonant,
rejoicing in hope, enduring in troubles, continuing steadfastly in prayer,
contributing to the needs of the dedicateds, and given to hospitality.
bless those who persecute you; bless, and don't curse.
rejoice with those who rejoice. weep with those who weep.
be of the same mind one towards another. don't set your mind on high things, but associate with the humble. don't be wise in your own conceits.
repay no one bad for bad. respect what is honourable in the sight of all men.
if it is possible, as much as it is up to you, be at peace with all men.
don't seek revenge yourselves, beloved, but give place to theory's wrath. for it is written, vengeance belongs to me; i will repay, says yeahoh-vowelconsonant.
therefore if your enemy is hungry, feed him. if he is thirsty, give him a drink; for in doing so, you will heap coals of fire on his head.
don't be overcome by bad, but overcome bad with good.
13
let every self be under higher authorities, for there is no authority except from theory, and those who exist are ordained by theory.
therefore he who resists the authority withstands the ordinance of theory; and those who withstand will receive to themselves judgement.
for rulers are not a terror to the good work, but to the bad. do you desire to have no fear of the authority? do that which is good, and you will have praise from the authority,
for he is a servant of theory to you for good. but if you do that which is bad, be afraid, for he doesn't bear the sword in vain; for he is a servant of theory, an avenger for wrath to him who does bad.
therefore you need to be put under, not only because of the wrath, but also for conscience' sake.
for this reason you also finish taxes, for they are servants of theory's service, continually doing this very thing.
therefore give everyone what you owe: if you owe taxes, pay taxes; if tax, then tax; if respect, then respect; if honour, then honour.
owe no one anything, except to love one another; for he who loves his neighbour has filled the torah.
for the mitzvahs, you shall not commit adultery, you shall not murder, you shall not steal, you shall not crave, and whatever other mitzvahs there are, are all summed up in this saying, namely, you shall love your neighbour as yourself.
love doesn't do bad to a neighbour. love therefore is the fulfilment of the torah.
do this, knowing the time, that it is already time for you to awaken out of sleep, for saving is now nearer to us than when we first emuna'ed.
the night is far gone, and the day is near. let's therefore throw off the deeds of darkness, and let's put on the armour of light.
let's walk properly, as in the day; not in banquets and drunkenness, not in multiple beds and outrageous behaviour, and not in quarrel and jealousy.
but put on the mister yeahoshua sink-swim-chat, and make no provision for the flesh, for its cravings.
14
now accept one who is weak in emunah, but not for disputes over opinions.
one man has emunah to eat all things, but he who is weak eats only vegetables.
don't let him who eats despise him who doesn't eat. don't let him who doesn't eat judge him who eats, for theory has accepted him.
who are you who judge another's servant? to his own mister he stands or falls. yes, he will be made to stand, for theory is able to make him stand.
one man esteems one day as more important. another esteems every day alike. let each man be filled in his own mind.
he who observes the day, observes it to yeahoh-vowelconsonant; and he who does not observe the day, to yeahoh-vowelconsonant he does not observe it. he who eats, eats to yeahoh-vowelconsonant, for he gives theory thanks. he who doesn't eat, to yeahoh-vowelconsonant he doesn't eat, and gives theory thanks.
for none of us lives to himself, and none dies to himself.
for if we live, we live to yeahoh-vowelconsonant. or if we die, we die to yeahoh-vowelconsonant. if therefore we live or die, we are yeahoh-vowelconsonant's.
for to this end sink-swim-chat died, rose, and lived again, that he might be mister of both the dead and the living.
but you, why do you judge your brother? or you again, why do you despise your brother? for we will all stand before the judgement seat of sink-swim-chat.
for it is written, ‘as i live,' says yeahoh-vowelconsonant, ‘to me every knee will bow. every tongue will confess to theory.'
so then each one of us will give account of himself to theory.
therefore let's not judge one another any more, but judge this rather, that no man put a stumbling block in his brother's way, or an occasion for falling.
i know and am persuaded in the mister yeahoshua that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean.
yet if because of food your brother is grieved, you walk no longer in love. don't destroy with your food him for whom sink-swim-chat died.
then don't let your good be slandered,
for theory's kingdom is not eating and drinking, but being right, peace, and joy in the dedicated breathwind.
for he who works for sink-swim-chat in these things is acceptable to theory and approved by men.
so then, let's follow after things which make for peace, and things by which we may build one another up.
don't overthrow theory's work for food's sake. all things indeed are clean, however it is bad for that man who creates a stumbling block by eating.
it is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak.
do you have emunah? have it to yourself before theory. happy is he who doesn't judge himself in that which he approves.
but he who doubts is condemned if he eats, because it isn't of emunah; and whatever is not of emunah is miss.
15
now we who are strong ought to bear the weaknesses of the weak, and not to please ourselves.
let each one of us please his neighbour for that which is good, to be building him up.
for even sink-swim-chat didn't please himself. but, as it is written, the reproaches of those who reproached you fell on me.
for whatever things were written before were written for our learning, that through perseverance and through encouragement of the scriptures we might have hope.
now the theory of perseverance and of encouragement grant you to be of the same mind with one another according to sink-swim-chat yeahoshua,
that with one accord you may with one mouth heavyweigh the theory and father of our mister yeahoshua sink-swim-chat.
therefore accept one another, even as sink-swim-chat also accepted you, to the heavyweight of theory.
now i say that sink-swim-chat has been made a servant of the circumcision for the truth of theory, that he might confirm the announcements given to the fathers,
and that the nations might heavyweigh theory for his mercy. as it is written, therefore i will give praise to you amongst the nations and sing to your name.
again he says, rejoice, you nations, with his people.
again, praise yeahoh-vowelconsonant, all you nations. let all the peoples praise him.
again, yeshuayeaho says, there will be the root of yesse, he who arises to rule over the nations; in him the nations will hope.
now may the theory of hope fill you with all joy and peace in emuna'ing, that you may abound in hope in the ability of the dedicated breathwind.
i myself am also persuaded about you, my brothers, that you yourselves are full of goodness, filled with all knowledge, able also to admonish others.
but i write the more boldly to you in part as reminding you, because of the grace that was given to me by theory,
that i should be a servant of sink-swim-chat yeahoshua to the nations, serving as a kohen of the information of theory, that the nearing-in of the nations might be made acceptable, dedicated by the dedicated breathwind.
i have therefore my boasting in sink-swim-chat yeahoshua in things pertaining to theory.
for i will not dare to speak of any things except those which sink-swim-chat worked through me for the obedience of the nations, by word and deed,
in the ability of signs and wonders, in the ability of theory's breathwind; so that from yerushalem and around as far as to illyricum, i have filled in the information of sink-swim-chat;
yes, making it my aim to inform, not where sink-swim-chat was already named, that i might not build on another's foundation.
but, as it is written, they will see, to whom no news of him came. they who haven't heard will understand.
therefore also i was hindered these many times from coming to you,
but now, no longer having any place in these regions, and having these many years a longing to come to you,
whenever i travel to spain, i will come to you. for i hope to see you on my journey, and to be helped on my way there by you, if first i may enjoy your company for a while.
but now, i say, i am going to yerushalem, serving the dedicateds.
for it has been the good pleasure of macedonia and achaia to make a certain contribution for the poor amongst the dedicateds who are at yerushalem.
yes, it has been their good pleasure, and they are their debtors. for if the nations have been made partakers of their breathwinding things, they owe it to them also to serve them in material things.
when therefore i have accomplished this, and have sealed to them this fruit, i will go on by way of you to spain.
i know that when i come to you, i will come in the fullness of the blessing of sink-swim-chat.
now i beg you, brothers, by our mister yeahoshua sink-swim-chat and by the love of the breathwind, that you strive together with me in your prayers to theory for me,
that i may be delivered from those who are disobedient in yeahudea, and that my service which i have for yerushalem may be acceptable to the dedicateds,
that i may come to you in joy through the will of theory, and together with you, find rest.
now the theory of peace be with you all. amen.
16
i commend to you phoebe, our sister, who is a servant of the community that is at cenchreae,
that you receive her in yeahoh-vowelconsonant in a way worthy of the dedicateds, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self.
greet prisca and aquila, my fellow workers in sink-swim-chat yeahoshua,
who risked their own necks for my life, to whom not only i give thanks, but also all the assemblies of the nations.
greet the community that is in their house. greet epaenetus, my beloved, who is the first fruits of achaia to sink-swim-chat.
greet miriyam, who laboured much for us.
greet andronicus and junia, my relatives and my fellow prisoners, who are notable amongst the emissaries, who were also in sink-swim-chat before me.
greet amplias, my beloved in yeahoh-vowelconsonant.
greet urbanus, our fellow worker in sink-swim-chat, and stachys, my beloved.
greet apelles, the approved in sink-swim-chat. greet those who are of the household of aristobulus.
greet herodion, my kinsman. greet them of the household of narcissus, who are in yeahoh-vowelconsonant.
greet tryphaena and tryphosa, who labour in yeahoh-vowelconsonant. greet persis, the beloved, who laboured much in yeahoh-vowelconsonant.
greet rufus, the chosen in yeahoh-vowelconsonant, and his mother and mine.
greet asyncritus, phlegon, hermes, patrobas, hermas, and the brothers who are with them.
greet philologus and julia, nereus and his sister, and olympas, and all the dedicateds who are with them.
greet one another with a dedicated kiss. the assemblies of sink-swim-chat greet you.
now i beg you, brothers, look out for those who are causing the divisions and occasions of stumbling, contrary to the doctrine which you learnt, and turn away from them.
for those who are such don't work for our mister yeahoshua sink-swim-chat, but their own belly; and by their smooth and flattering speech they deceive the hearts of the innocent.
for your obedience has become known to all. i rejoice therefore over you. but i desire to have you wise in that which is good, but innocent in that which is bad.
and the theory of peace will quickly crush the opposer under your feet. the grace of our mister yeahoshua sink-swim-chat be with you.
timothy, my fellow worker, greets you, as do lucius, jason, and sosipater, my relatives.
i, tertius, who write the letter, greet you in yeahoh-vowelconsonant.
gaius, my host and host of the whole community, greets you. erastus, the treasurer of the city, greets you, as does quartus, the brother.
the grace of our mister yeahoshua sink-swim-chat be with you all. amen.
now to him who is able to establish you according to my information and the announcing of yeahoshua sink-swim-chat, according to the revelation of the mystery which has been kept secret through long ages,
but now is revealed, and by the scriptures of the bringers, according to the mitzvah of the eternal theory, is made known for obedience of emunah to all the nations;
to the only wise theory, through yeahoshua sink-swim-chat, to whom be the heavyweight to world. amen.
to the corinthians a
1
paul, called to be an emissary of yeahoshua sink-swim-chat through the will of theory, and our brother sosthenes,
to the community of theory which is at corinth—those who are dedicated in sink-swim-chat yeahoshua, called dedicateds, with all who call on the name of our mister yeahoshua sink-swim-chat in every place, both theirs and ours:
grace to you and peace from theory our father and the mister yeahoshua sink-swim-chat.
i always thank my theory concerning you for the grace of theory which was given you in sink-swim-chat yeahoshua,
that in everything you were enriched in him, in all speech and all knowledge—
even as the testimony of sink-swim-chat was confirmed in you—
so that you come behind in no gracing, waiting for the revelation of our mister yeahoshua sink-swim-chat,
who will also confirm you until the end, blameless in the day of our mister yeahoshua sink-swim-chat.
theory is emunahful, through whom you were called into the fellowship of his son, yeahoshua sink-swim-chat our mister.
now i beg you, brothers, through the name of our mister, yeahoshua sink-swim-chat, that you all speak the same thing, and that there be no divisions amongst you, but that you be perfected together in the same mind and in the same judgement.
for it has been reported to me concerning you, my brothers, by those who are from chloe's household, that there are quarrels amongst you.
now i mean this, that each one of you says, i follow paul, i follow apollos, i follow kefas, and, i follow sink-swim-chat.
is sink-swim-chat divided? was paul crucified for you? or were you immersed into the name of paul?
i thank theory that i immersed none of you except crispus and gaius,
so that no one should say that i had immersed you into my own name.
(i also immersed the household of stephanas; besides them, i don't know whether i immersed any other.)
for sink-swim-chat sent me not to immerse, but to inform—not in wisdom of words, so that the cross of sink-swim-chat wouldn't be made void.
for the word of the cross is foolishness to those who are dying, but to us who are being saved it is the ability of theory.
for it is written, i will destroy the wisdom of the wise. i will bring the discernment of the discerning to nothing.
where is the wise? where is the scribe? where is the debater of this age? hasn't theory made foolish the wisdom of this world?
for seeing that in the wisdom of theory, the world through its wisdom didn't know theory, it was theory's good pleasure through the foolishness of the announcing to save those who emunah.
for yeahudeans ask for signs, greeks seek after wisdom,
but we announce sink-swim-chat crucified, a stumbling block to yeahudeans and foolishness to greeks,
but to those who are called, both yeahudeans and greeks, sink-swim-chat is the ability of theory and the wisdom of theory;
because the foolishness of theory is wiser than men, and the weakness of theory is stronger than men.
for you see your calling, brothers, that not many are wise according to the flesh, not many mighty, and not many noble;
but theory chose the foolish things of the world that he might put to shame those who are wise. theory chose the weak things of the world that he might put to shame the things that are strong.
theory chose the lowly things of the world, and the things that are despised, and the things that don't exist, that he might inactivate the things that exist,
that no flesh should boast before theory.
because of him, you are in sink-swim-chat yeahoshua, who was made to us wisdom from theory, and being right and dedication, and redemption,
that, as it is written, he who boasts, let him boast in yeahoh-vowelconsonant.
2
when i came to you, brothers, i didn't come with excellence of speech or of wisdom, proclaiming to you the testimony of theory.
for i determined not to know anything amongst you except yeahoshua sink-swim-chat and him crucified.
i was with you in weakness, in fear, and in much trembling.
my speech and my announcing were not in persuasive words of human wisdom, but in daimonstration of the breathwind and of ability,
that your emunah wouldn't stand in the wisdom of men, but in the ability of theory.
we speak wisdom, however, amongst those who are made complete, yet a wisdom not of this world nor of the rulers of this world who are being inactivated.
but we speak theory's wisdom in a mystery, the wisdom that has been hidden, which theory foreordained before the worlds for our heavyweight,
which none of the rulers of this world has known. for had they known it, they wouldn't have crucified the mister of heavyweight.
but as it is written, things which an eye didn't see, and an ear didn't hear, which didn't enter into the heart of man, these theory has prepared for those who love him.
but to us, theory revealed them through the breathwind. for the breathwind searches all things, yes, the deep things of theory.
for who amongst men knows the things of a man except the breathwind of the man which is in him? even so, no one knows the things of theory except theory's breathwind.
but we received not the breathwind of the world, but the breathwind which is from theory, that we might know the things that were freely given to us by theory.
we also speak these things, not in words which man's wisdom teaches but which the dedicated breathwind teaches, comparing breathwinding things with breathwinding things.
now the natural man doesn't receive the things of theory's breathwind, for they are foolishness to him; and he can't know them, because they are breathwindingly discerned.
but he who is breathwinding discerns all things, and he himself is to be judged by no one.
for who has known the mind of yeahoh-vowelconsonant that he should instruct him? but we have sink-swim-chat's mind.
3
brothers, i couldn't speak to you as to breathwinding, but as to fleshly, as to babies in sink-swim-chat.
i fed you with milk, not with solid food, for you weren't yet ready. indeed, you aren't ready even now,
for you are still fleshly. for insofar as there is jealousy, quarrel, and factions amongst you, aren't you fleshly, and don't you walk in the ways of men?
for when one says, i follow paul, and another, i follow apollos, aren't you fleshly?
who then is apollos, and who is paul, but servants through whom you emuna'ed, and each as yeahoh-vowelconsonant gave to him?
i planted. apollos watered. but theory gave the increase.
so then neither he who plants is anything, nor he who waters, but theory who gives the increase.
now he who plants and he who waters are the same, but each will receive his own reward according to his own labour.
for we are theory's fellow workers. you are theory's farming, theory's building.
according to the grace of theory which was given to me, as a wise mister builder i laid a foundation, and another builds on it. but let each man be careful how he builds on it.
for no one can lay any other foundation than that which has been laid, which is yeahoshua sink-swim-chat.
but if anyone builds on the foundation with gold, silver, costly stones, wood, hay, or straw,
each man's work will be revealed. for the day will declare it, because it is revealed in fire; and the fire itself will qualify what sort of work each man's work is.
if any man's work stays which he built on it, he will receive a reward.
if any man's work is burnt, he will suffer loss, but he himself will be saved, but as through fire.
don't you know that you are theory's temple and that theory's breathwind lives in you?
if anyone destroys theory's temple, theory will destroy him; for theory's temple is dedicated, which you are.
let no one deceive himself. if anyone thinks that he is wise amongst you in this world, let him become a fool that he may become wise.
for the wisdom of this world is foolishness with theory. for it is written, he has taken the wise in their craftiness.
and again, yeahoh-vowelconsonant knows the reasoning of the wise, that it is vain.
therefore let no one boast in men. for all things are yours,
whether paul, or apollos, or kefas, or the world, or life, or death, or things present, or things to come. all are yours,
and you are sink-swim-chat's, and sink-swim-chat is theory's.
4
so let a man think of us as sink-swim-chat's servants and stewards of theory's mysteries.
here, moreover, it is required of stewards that they be found emunahful.
but with me it is a very small thing that i should be judged by you, or by a human court. yes, i don't even judge my own self.
for i know nothing against myself. yet i am not justified by this, but he who judges me is yeahoh-vowelconsonant.
therefore judge nothing before the time, until yeahoh-vowelconsonant comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. then each man will get his praise from theory.
now these things, brothers, i have in a figure transferred to myself and apollos for your sakes, that in us you might learn not to think beyond the things which are written, that none of you be puffed up against one another.
for who makes you different? and what do you have that you didn't receive? but if you did receive it, why do you boast as if you had not received it?
you are already filled. you have already become rich. you have come to reign without us. yes, and i wish that you did reign, that we also might reign with you.
for i think that theory has displayed us, the emissaries, last of all, like men sentenced to death. for we are made a spectacle to the world, both to messengers and men.
we are fools for sink-swim-chat's sake, but you are wise in sink-swim-chat. we are weak, but you are strong. you have honour, but we have dishonour.
even to this present hour we hunger, thirst, are naked, are beaten, and have no certain dwelling place.
we toil, working with our own hands. when people curse us, we bless. being persecuted, we endure.
being defamed, we entreat. we are made as the filth of the world, the dirt wiped off by all, even until now.
i don't write these things to shame you, but to admonish you as my beloved children.
for though you have ten thousand trainers in sink-swim-chat, you don't have many fathers. for in sink-swim-chat yeahoshua, i became your father through the information.
i beg you therefore, be imitators of me.
because of this i have sent timothy to you, who is my beloved and emunahful child in yeahoh-vowelconsonant, who will remind you of my ways which are in sink-swim-chat, even as i teach everywhere in every community.
now some are puffed up, as though i were not coming to you.
but i will come to you shortly, if yeahoh-vowelconsonant is willing. and i will know, not the word of those who are puffed up, but the ability.
for theory's kingdom is not in word, but in ability.
what do you want? shall i come to you with a rod, or in love and a breathwind of gentleness?
5
it is actually reported that there is sexual immorality amongst you, and such sexual immorality as is not even named amongst the nations, that one has his father's wife.
you are arrogant, and didn't mourn instead, that he who had done this deed might be removed from amongst you.
for i most certainly, as being absent in body but present in breathwind, have already, as though i were present, judged him who has done this thing.
in the name of our mister yeahoshua sink-swim-chat, when you are gathered together with my breathwind with the ability of our mister yeahoshua sink-swim-chat,
you are to deliver such a one to the opposer for the destruction of the flesh, that the breathwind may be saved in the day of the mister yeahoshua.
your boasting is not good. don't you know that a little yeast leavens the whole lump?
purge out the old yeast, that you may be a new lump, even as you are unleavened. for indeed sink-swim-chat, our stop-skip, has been slaughtered in our place.
therefore let's keep the feast, not with old yeast, neither with the yeast of malice and fracture, but with the unleavened bread of sincerity and truth.
i wrote to you in my letter to have no company with sexual missers;
yet not at all meaning with the sexual missers of this world, or with the advantage-takers and extortionists, or with image-servers, for then you would have to leave the world.
but as it is, i wrote to you not to associate with anyone who is called a brother who is a sexual misser, or covetous, or an image-server, or a slanderer, or a drunkard, or an extortionist. don't even eat with such a person.
for what do i have to do with also judging those who are outside? don't you judge those who are within?
but those who are outside, theory judges. put away the fracture man from amongst yourselves.
6
dare any of you, having a matter against his neighbour, go to torah before the unright, and not before the dedicateds?
don't you know that the dedicateds will judge the world? and if the world is judged by you, are you unworthy to judge the smallest matters?
don't you know that we will judge messengers? how much more, things that pertain to this life?
if then you have to judge things pertaining to this life, do you set them to judge who are of no account in the community?
i say this to move you to shame. isn't there even one wise man amongst you who would be able to decide between his brothers?
but brother goes to torah with brother, and that before non-emuna'ers.
therefore it is already altogether a defect in you that you have torahsuits one with another. why not rather be wronged? why not rather be defrauded?
no, but you yourselves do wrong and defraud, and that against your brothers.
or don't you know that the unright will not inherit theory's kingdom? don't be deceived. neither the sexually immoral, nor image-servers, nor adulterers, nor male prostitutes, nor homosexuals,
nor thieves, nor covetous, nor drunkards, nor slanderers, nor extortionists, will inherit theory's kingdom.
some of you were such, but you were washed. you were dedicated. you were justified in the name of the mister yeahoshua, and in the breathwind of our theory.
all things are lawful for me, but not all things are expedient. all things are lawful for me, but i will not be brought under the means of anything.
foods for the belly, and the belly for foods, but theory will inactivate both it and them. but the body is not for sexual immorality, but for yeahoh-vowelconsonant, and yeahoh-vowelconsonant for the body.
now theory raised up yeahoh-vowelconsonant, and will also raise us up by his ability.
don't you know that your bodies are members of sink-swim-chat? shall i then take the members of sink-swim-chat and make them members of a prostitute? may it never be.
or don't you know that he who is joined to a prostitute is one body? for, the two, he says, will become one flesh.
but he who is joined to yeahoh-vowelconsonant is one breathwind.
flee sexual immorality. every miss that a man does is outside the body, but he who commits sexual immorality misses against his own body.
or don't you know that your body is a temple of the dedicated breathwind who is in you, whom you have from theory? you are not your own,
for you were bought with a price. therefore heavyweigh theory in your body and in your breathwind, which are theory's.
7
now concerning the things about which you wrote to me: it is good for a man not to touch a woman.
but, because of sexual immoralities, let each man have his own wife, and let each woman have her own husband.
let the husband give his wife the affection owed her, and likewise also the wife her husband.
the wife doesn't have means over her own body, but the husband does. likewise also the husband doesn't have means over his own body, but the wife does.
don't deprive one another, unless it is by consent for a season, that you may give yourselves to fasting and prayer, and may be together again, that the opposer doesn't test you because of your lack of self-control.
but this i say by way of concession, not of arrangement.
yet i wish that all men were like me. however, each man has his own gracing from theory, one of this kind, and another of that kind.
but i say to the unmarried and to widows, it is good for them if they stay as i am.
but if they don't have self-control, let them marry. for it's stronger to marry than to burn with passion.
but to the married i exhort—not i, but yeahoh-vowelconsonant—that the wife not leave her husband
(but if she departs, let her stay unmarried, or else be reconciled to her husband), and that the husband not leave his wife.
but to the rest i—not yeahoh-vowelconsonant—say, if any brother has a non-emunahful wife, and she is content to live with him, let him not leave her.
the woman who has a non-emunahful husband, and he is content to live with her, let her not leave her husband.
for the non-emunaful husband is dedicated in the wife, and the non-emunahful wife is dedicated in the husband. otherwise your children would be unclean, but now they are dedicated.
yet if the non-emunahful departs, let there be separation. the brother or the sister is not in work in such cases, but theory has called us in peace.
for how do you know, wife, whether you will save your husband? or how do you know, husband, whether you will save your wife?
only, as yeahoh-vowelconsonant has distributed to each man, as theory has called each, so let him walk. so i direct in all the assemblies.
was anyone called having been circumcised? let him not become uncircumcised. has anyone been called in uncircumcision? let him not be circumcised.
circumcision is nothing, and uncircumcision is nothing, but what matters is keeping theory's mitzvahs.
let each man stay in that calling in which he was called.
were you called being a worker? don't let that bother you, but if you get an opportunity to become free, use it.
for he who was called in yeahoh-vowelconsonant being a worker is yeahoh-vowelconsonant's free man. likewise he who was called being free is sink-swim-chat's worker.
you were bought with a price. don't become workers for men.
brothers, let each man, in whatever condition he was called, stay in that condition with theory.
now concerning virgins, i have no arrangement from yeahoh-vowelconsonant, but i give my judgement as one who has obtained mercy from yeahoh-vowelconsonant to be trustworthy.
therefore i think that because of the distress that is on us, it's good for a man to remain as he is.
are you bound to a wife? don't seek to be freed. are you loose from a wife? don't seek a wife.
but if you marry, you have not missed. if a virgin marries, she has not missed. yet such will have oppression in the flesh, and i want to spare you.
but i say this, brothers: the time is short. from now on, both those who have wives may be as though they had none;
and those who weep, as though they didn't weep; and those who rejoice, as though they didn't rejoice; and those who buy, as though they didn't possess;
and those who use the world, as not using it to the fullest. for the mode of this world passes away.
but i desire to have you to be free from cares. he who is unmarried is concerned for the things of yeahoh-vowelconsonant, how he may please yeahoh-vowelconsonant;
but he who is married is concerned about the things of the world, how he may please his wife.
there is also a difference between a wife and a virgin. the unmarried woman cares about the things of yeahoh-vowelconsonant, that she may be dedicated both in body and in breathwind. but she who is married cares about the things of the world—how she may please her husband.
this i say for your own benefit, not that i may ensnare you, but for that which is appropriate, and that you may attend to yeahoh-vowelconsonant without distraction.
but if any man thinks that he is behaving inappropriately towards his virgin, if she is past the flower of her age, and if need so requires, let him do what he desires. he doesn't miss. let them marry.
but he who stands steadfast in his heart, having no urgency, but has means over his own will, and has determined in his own heart to keep his own virgin, does well.
so then both he who gives his own virgin in marriage does well, and he who doesn't give her in marriage does better.
a wife is bound by torah for as long as her husband lives; but if the husband is dead, she is free to be married to whomever she desires, only in yeahoh-vowelconsonant.
but she is happier if she stays as she is, in my judgement, and i think that i also have theory's breathwind.
8
now concerning things slaughtered to idols: we know that we all have knowledge. knowledge puffs up, but love builds up.
but if anyone thinks that he knows anything, he doesn't yet know as he ought to know.
but anyone who loves theory is known by him.
therefore concerning the eating of things slaughtered to idols, we know that no idol is anything in the world, and that there is no other theory but one.
for though there are things that are called theories, whether in the namespaces or on land—as there are many theories and many misters—
yet to us there is one theory, the father, of whom are all things, and we for him; and one mister, yeahoshua sink-swim-chat, through whom are all things, and we live through him.
however, that knowledge isn't in all men. but some, with consciousness of an idol until now, eat as of a thing slaughtered to an idol, and their conscience, being weak, is defiled.
but food will not commend us to theory. for neither, if we don't eat are we the worse, nor if we eat are we the better.
but be careful that in no way does this means of yours become a stumbling block to the weak.
for if a man sees you who have knowledge sitting in an idol's temple, won't his conscience, if he is weak, be emboldened to eat things slaughtered to idols?
and through your knowledge, he who is weak perishes, the brother for whose sake sink-swim-chat died.
thus, missing against the brothers, and wounding their conscience when it is weak, you miss against sink-swim-chat.
therefore, if food makes my brother stumble, i will eat no meat to world more, that i don't make my brother stumble.
9
am i not free? am i not an emissary? haven't i seen yeahoshua sink-swim-chat, our mister? aren't you my work in yeahoh-vowelconsonant?
if to others i am not an emissary, yet at least i am to you; for you are the seal of my emissaryship in yeahoh-vowelconsonant.
my defence to those who examine me is this:
have we no right to eat and to drink?
have we no right to take along a wife who is a sister, even as the rest of the emissaries, and the brothers of yeahoh-vowelconsonant, and kefas?
or have only barnabas and i no right to not work?
what soldier ever serves at his own expense? who plants a vineyard, and doesn't eat of its fruit? or who feeds a flock, and doesn't drink from the flock's milk?
do i speak these things according to the ways of men? or doesn't the torah also say the same thing?
for it is written in the torah of mosheh, you shall not muzzle an ox while it treads out the grain. is it for the oxen that theory cares,
or does he say it assuredly for our sake? yes, it was written for our sake, because he who ploughs ought to plough in hope, and he who threshes in hope should partake of his hope.
if we sowed to you breathwinding things, is it a great thing if we reap your fleshly things?
if others partake of this right over you, don't we yet more? nevertheless we didn't use this right, but we bear all things, that we may cause no hindrance to the information of sink-swim-chat.
don't you know that those who serve around sacred things eat from the things of the temple, and those who wait on the slaughter-place have their portion with the slaughter-place?
even so yeahoh-vowelconsonant directed that those who proclaim the information should live from the information.
but i have used none of these things, and i don't write these things that it may be done so in my case; for i would rather die, than that anyone should make my boasting void.
for if i inform, i have nothing to boast about, for necessity is laid on me; but hoy me if i don't inform.
for if i do this of my own will, i have a reward. but if not of my own will, i have a stewardship entrusted to me.
what then is my reward? that when i inform, i may present the information of sink-swim-chat without charge, so as not to abuse my means in the information.
for though i was free from all, i brought myself to work for all, that i might gain the more.
to the yeahudeans i became as a yeahudean, that i might gain yeahudeans; to those who are under the torah, as under the torah, that i might gain those who are under the torah;
to those who are without torah, as without torah (not being without torah towards theory, but under torah towards sink-swim-chat), that i might win those who are without torah.
to the weak i became as weak, that i might gain the weak. i have become all things to all men, that i may by all means save some.
now i do this for the sake of the information, that i may be a joint partaker of it.
don't you know that those who run in a race all run, but one receives the prize? run like that, so that you may win.
every man who strives in the games exercises self-control in all things. now they do it to receive a corruptible crown, but we an incorruptible.
i therefore run like that, not aimlessly. i fight like that, not beating the air,
but i beat my body and bring it into submission, lest by any means, after i have announced to others, i myself should be unqualified.
10
now i would not have you ignorant, brothers, that our fathers were all under the cloud, and all passed through the sea;
and were all immersed into mosheh in the cloud and in the sea;
and all ate the same breathwinding food;
and all drank the same breathwinding drink. for they drank of a breathwinding rock that followed them, and the rock was sink-swim-chat.
however with most of them, theory was not well pleased, for they were overthrown in the wilderness.
now these things were our examples, to the intent we should not crave after bad things as they also craved.
don't be image-servers, as some of them were. as it is written, the people sat down to eat and drink, and rose up to play.
let's not have sex with someone we're not married to, as some of them did, and in one day twenty-three thousand fell.
let's not test sink-swim-chat, as some of them tested, and perished by the serpents.
don't grumble, as some of them also grumbled, and perished by the destroyer.
now all these things happened to them by way of example, and they were written for our admonition, on whom the ends of the ages have come.
therefore let him who thinks he stands be careful that he doesn't fall.
no test has taken you except what is common to man. theory is emunahful, who will not allow you to be tested above what you are able, but will with the test also make the way of escape, that you may be able to endure it.
therefore, my beloved, flee from image-serving.
i speak as to wise men. judge what i say.
the cup of blessing which we bless, isn't it a sharing of the blood of sink-swim-chat? the bread which we break, isn't it a sharing of the body of sink-swim-chat?
because there is one loaf of bread, we, who are many, are one body; for we all partake of the one loaf of bread.
consider yisreal according to the flesh. don't those who eat the slaughters participate in the slaughter-place?
what am i saying then? that a thing slaughtered to idols is anything, or that an idol is anything?
but i say that the things which the nations slaughter, they slaughter to daimons and not to theory, and i don't desire that you would have fellowship with daimons.
you can't both drink the cup of yeahoh-vowelconsonant and the cup of daimons. you can't both partake of the table of yeahoh-vowelconsonant and of the table of daimons.
or do we provoke yeahoh-vowelconsonant to jealousy? are we stronger than he?
all things are lawful for me, but not all things are profitable. all things are lawful for me, but not all things build up.
let no one seek his own, but each one his neighbour's good.
whatever is sold in the butcher shop, eat, asking no question for the sake of conscience,
for the land is yeahoh-vowelconsonant's, and its fullness.
but if one of those who don't emunah invites you to a meal, and you are inclined to go, eat whatever is set before you, asking no questions for the sake of conscience.
but if anyone says to you, this was priested, don't eat it for the sake of the one who told you, and for the sake of conscience. for the land is yeahoh-vowelconsonant's, with all its fullness.
conscience, i say, not your own, but the other's conscience. for why is my liberty judged by another conscience?
if i partake with thankfulness, why am i slandered for something i give thanks for?
whether therefore you eat or drink, or whatever you do, do all to the heavyweight of theory.
be blameless, whether to yeahudeans, to greeks, or to the community of theory;
even as i also please all men in all things, not seeking my own profit, but the profit of the many, that they may be saved.
11
be imitators of me, even as i also am of sink-swim-chat.
now i praise you, brothers, that you remember me in all things, and hold firm what's handed down, even as i handed it down to you.
but i would have you know that the head of every man is sink-swim-chat, and the head of the woman is man, and the head of sink-swim-chat is theory.
every man praying or come-bringing, having his head covered, dishonours his head.
but every woman praying or come-bringing with her head uncovered dishonours her head. for it is one and the same thing as if she were shaved.
for if a woman is not covered, let her hair also be cut off. but if it is shameful for a woman to have her hair cut off or be shaved, let her be covered.
for a man indeed ought not to have his head covered, because he is the image and heavyweight of theory, but the woman is the heavyweight of the man.
for man is not from woman, but woman from man;
for man wasn't created for the woman, but woman for the man.
for this cause the woman ought to have means over her own head, because of the messengers.
nevertheless, neither is the woman independent of the man, nor the man independent of the woman, in yeahoh-vowelconsonant.
for as woman came from man, so a man also comes through a woman; but all things are from theory.
judge for yourselves. is it appropriate that a woman pray to theory unveiled?
doesn't even physis herself teach you that if a man has long hair, it is a dishonour to him?
but if a woman has long hair, it is a heavyweight to her, for her hair is given to her for a covering.
but if any man seems to be contentious, we have no such custom, neither do theory's assemblies.
but in giving you this exhortation i don't praise you, because you come together not for the better but for the worse.
for first of all, when you come together in the community, i hear that divisions exist amongst you, and i partly believe it.
for there also must be factions amongst you, that those who are approved may be revealed amongst you.
when therefore you assemble yourselves together, it is not yeahoh-vowelconsonant's supper that you eat.
for in your eating each one takes his own supper first. one is hungry, and another is drunken.
what, don't you have houses to eat and to drink in? or do you think little of theory's community and put them to shame who don't have enough? what shall i tell you? shall i praise you? in this i don't praise you.
for i received from yeahoh-vowelconsonant that which also i delivered to you, that the mister yeahoshua on the night in which he was betrayed took bread.
when he had given thanks, he broke it and said, take, eat. this is my body, which is broken for you. do this in memory of me.
in the same way he also took the cup after supper, saying, this cup is the new covenant in my blood. do this, as often as you drink, in memory of me.
for as often as you eat this bread and drink this cup, you proclaim the mister's death until he comes.
therefore whoever eats this bread or drinks the mister's cup in a way unworthy of the mister will be guilty of the body and the blood of the mister.
but let a man qualify himself, and so let him eat of the bread and drink of the cup.
for he who eats and drinks in an unworthy way eats and drinks judgement to himself if he doesn't discern the mister's body.
for this cause many amongst you are weak and sickly, and not a few sleep.
for if we discerned ourselves, we wouldn't be judged.
but when we are judged, we are disciplined by yeahoh-vowelconsonant, that we may not be condemned with the world.
therefore, my brothers, when you come together to eat, wait for one another.
but if anyone is hungry, let him eat at home, lest your coming together be for judgement. the rest i will arrange thoroughly whenever i come.
12
now concerning breathwinding things, brothers, i don't want you to be ignorant.
you know that when you were heathen, you were led away to those mute idols, however you might be led.
therefore i make known to you that no man speaking by theory's breathwind says, yeahoshua is accursed. no one can say, yeahoshua is mister, but by the dedicated breathwind.
now there are various kinds of gracings, but the same breathwind.
there are various kinds of service, and the same mister.
there are various kinds of workings, but the same theory who works all things in all.
but to each one is given the manifestation of the breathwind for the profit of all.
for to one is given through the breathwind the word of wisdom, and to another the word of knowledge according to the same breathwind,
to another emunah by the same breathwind, and to another gracings of healings by the same breathwind,
and to another workings of abilities, and to another bringing, and to another discerning of breathwinds, to another different kinds of languages, and to another the translation of languages.
but the one and the same breathwind produces all of these, distributing to each one separately as he desires.
for as the body is one and has many members, and all the members of the body, being many, are one body; so also is sink-swim-chat.
for in one breathwind we were all immersed into one body, whether yeahudeans or greeks, whether working or free; and were all given to drink into one breathwind.
for the body is not one member, but many.
if the foot would say, because i'm not the hand, i'm not part of the body, it is not therefore not part of the body.
if the ear would say, because i'm not the eye, i'm not part of the body, it's not therefore not part of the body.
if the whole body were an eye, where would the hearing be? if the whole were hearing, where would the smelling be?
but now theory has set the members, each one of them, in the body, just as he desired.
if they were all one member, where would the body be?
but now they are many members, but one body.
the eye can't tell the hand, i have no need for you, or again the head to the feet, i have no need for you.
no, much rather, those members of the body which seem to be weaker are necessary.
those parts of the body which we think to be less honourable, on those we bestow more abundant honour; and our unpresentable parts have more abundant modesty,
while our presentable parts have no such need. but theory composed the body together, giving more abundant honour to the inferior part,
that there should be no division in the body, but that the members should have the same care for one another.
when one member suffers, all the members suffer with it. when one member is honoured, all the members rejoice with it.
now you are the body of sink-swim-chat, and members individually.
theory has set some in the community: first emissaries, second bringers, third teachers, then abilities, then gracings of healings, helps, governments, and various kinds of languages.
are all emissaries? are all bringers? are all teachers? are all able?
do all have gracings of healings? do all speak with various languages? do all translate?
but earnestly desire the best gracings. moreover, i show a most excellent way to you.
13
if i speak with the languages of men and of messengers, but don't have love, i have become sounding brass or a clanging cymbal.
if i have come-bringing, and know all mysteries and all knowledge, and if i have all emunah, so as to remove mountains, but don't have love, i am nothing.
if i give away all my goods to feed the poor, and if i give my body to be burnt, but don't have love, it profits me nothing.
love is patient and is kind. love doesn't envy. love doesn't brag, is not proud,
doesn't behave itself inappropriately, doesn't seek its own way, is not provoked, takes no account of bad;
doesn't rejoice in not being right, but rejoices with the truth;
bears all things, emunahs all things, hopes all things, and endures all things.
love never fails. but where there are come-bringings, they will be inactivated. where there are various languages, they will cease. where there is knowledge, it will be inactivated.
for we know in part and we come-bring in part;
but when that which is complete has come, then that which is partial will be inactivated.
when i was a child, i spoke as a child, i felt as a child, i thought as a child. now that i have become a man, i have put away childish things.
for now we see in a mirror, dimly, but then face to face. now i know in part, but then i will know fully, even as i was also fully known.
but now emunah, hope, and love stay—these three. the greatest of these is love.
14
follow after love and earnestly desire breathwindings, but especially that you may come-bring.
for he who speaks in another language speaks not to men, but to theory, for no one understands, but in the breathwind he speaks mysteries.
but he who come-brings speaks to men for their edification, exhortation, and consolation.
he who speaks in another language edifies himself, but he who come-brings edifies the community.
now i desire to have you all speak with other languages, but even more that you would come-bring. for he is greater who come-brings than he who speaks with other languages, unless he translates, that the community may be built up.
but now, brothers, if i come to you speaking with other languages, what would i profit you unless i speak to you either by way of revelation, or of knowledge, or of come-bringing, or of teaching?
even lifeless things that make a sound, whether pipe or harp, if they didn't give a distinction in the sounds, how would it be known what is piped or harped?
for if the trumpet gave an uncertain sound, who would prepare himself for war?
so also you, unless you uttered by the tongue words easy to understand, how would it be known what is spoken? for you would be speaking into the air.
there are, it may be, so many kinds of languages in the world, and none of them is without meaning.
if then i don't know the meaning of the language, i would be to him who speaks a foreigner, and he who speaks would be a foreigner to me.
so also you, since you are zealous for breathwindings, seek that you may abound to the building up of the community.
therefore let him who speaks in another language pray that he may translate.
for if i pray in another language, my breathwind prays, but my understanding is unfruitful.
what should i do? i will pray with the breathwind, and i will pray with the understanding also. i will sing with the breathwind, and i will sing with the understanding also.
otherwise, if you bless with the breathwind, how will he who fills the place of the unlearned say the amen at your giving of thanks, seeing he doesn't know what you say?
for you most certainly give thanks well, but the other person is not built up.
i thank my theory, i speak with other languages more than you all.
however, in the community i would rather speak five words with my understanding, that i might instruct others also, than ten thousand words in another language.
brothers, don't be children in thoughts, yet in malice be babies, but in thoughts be complete.
in the torah it is written, by men of strange languages and by the lips of strangers i will speak to this people. they won't even listen to me that way, says yeahoh-vowelconsonant.
therefore other languages are for a sign, not to those who emunah, but to the non-emunahful; but come-bringing is for a sign, not to the non-emunahful, but to those who emunah.
if therefore the whole community is assembled together and all speak with other languages, and unlearned or non-emunahful people come in, won't they say that you are crazy?
but if all come-bring, and someone non-emunahful or unlearned comes in, he is reproved by all, and he is judged by all.
and thus the secrets of his heart are revealed. so he will fall down on his face and sink down to theory, declaring that theory is amongst you indeed.
what is it then, brothers? when you come together, each one of you has a psalm, has a teaching, has a revelation, has another language, or has a translation. let all things be done to build each other up.
if any man speaks in another language, let there be two, or at the most three, and in turn; and let one translate.
but if there is no translator, let him keep silent in the community, and let him speak to himself and to theory.
let two or three of the bringers speak, and let the others discern.
but if a revelation is made to another sitting by, let the first keep silent.
for you all can come-bring one by one, that all may learn and all may be exhorted.
the breathwinds of the bringers are under the bringers,
for theory is not a theory of confusion but of peace, as in all the assemblies of the dedicateds.
let the wives be quiet in the assemblies, for it has not been permitted for them to be talking but being under, as the torah also says,
if they want to learn. let them ask their own husbands at home, for it is shameful for a wife to be talking in the community.
what.? was it from you that the word of theory went out? or did it come to you alone?
if any man thinks himself to be a bringer or breathwinding, let him recognise the things which i write to you, that they are the mitzvah of yeahoh-vowelconsonant.
but if anyone is ignorant, let him be ignorant.
therefore, brothers, desire earnestly to come-bring, and don't forbid speaking with other languages.
let all things be done decently and in order.
15
now i declare to you, brothers, the information which i informed you about, which also you received, in which you also stand,
by which also you are saved, if you hold firmly the word which i informed you about—unless you emuna'ed in vain.
for i delivered to you first of all that which i also received: that sink-swim-chat died for our misses according to the scriptures,
that he was buried, that he was raised on the third day according to the scriptures,
and that he appeared to kefas, then to the twelve.
then he appeared to over five hundred brothers at once, most of whom stay until now, but some have also fallen asleep.
then he appeared to yaqob, then to all the emissaries,
and last of all, as to the child born at the wrong time, he appeared to me also.
for i am the least of the emissaries, who is not worthy to be called an emissary, because i persecuted the community of theory.
but by the grace of theory i am what i am. his grace which was given to me was not futile, but i worked more than all of them; yet not i, but the grace of theory which was with me.
whether then it is i or they, so we announce, and so you emuna'ed.
now if sink-swim-chat is announced, that he has been raised from the dead, how do some amongst you say that there is no standing up of the dead?
but if there is no standing up of the dead, neither has sink-swim-chat been raised.
if sink-swim-chat has not been raised, then our announcing is in vain and your emunah also is in vain.
yes, we are also found false witnesses of theory, because we testified about theory that he raised up sink-swim-chat, whom he didn't raise up if it is true that the dead are not raised.
for if the dead aren't raised, neither has sink-swim-chat been raised.
if sink-swim-chat has not been raised, your emunah is vain; you are still in your misses.
then they also who are fallen asleep in sink-swim-chat have perished.
if we have only hoped in sink-swim-chat in this life, we are of all men most pitiable.
but now sink-swim-chat has been raised from the dead. he became the first fruit of those who are asleep.
for since death came by man, the standing up of the dead also came by man.
for as in adam all die, so also in sink-swim-chat all will be made alive.
but each in his own order: sink-swim-chat the first fruits, then those who are sink-swim-chat's at his coming.
then the end comes, when he will deliver up the kingdom to theory the father, when he will have inactivated all rule and all means and ability.
for he must reign until he has put all his enemies under his feet.
the last enemy that will be inactivated is death.
for, he put everything under his feet. but when he says, everything is put under, it is evident that he is excepted who put everything under him.
when everything has been put under him, then the son will also himself be put under him who put everything under him, that theory may be everything in everything.
or else what will they do who are immersed for the dead? if the dead aren't raised at all, why then are they immersed for the dead?
why do we also stand in jeopardy every hour?
i affirm, by the boasting in you which i have in sink-swim-chat yeahoshua our mister, i die daily.
if i fought with animals at ephesus for human purposes, what does it profit me? if the dead are not raised, then let's eat and drink, for tomorrow we die.
don't be deceived. evil companionships corrupt good morals.
wake up rightly and don't miss, for some have no knowledge of theory. i say this to your shame.
but someone will say, how are the dead raised? and, with what kind of body do they come?
you foolish one, that which you yourself sow is not made alive unless it dies.
that which you sow, you don't sow the body that will be, but a bare grain, maybe of wheat, or of some other kind.
but theory gives it a body even as it pleased him, and to each seed a body of its own.
all flesh is not the same flesh, but there is one flesh of men, another flesh of animals, another of fish, and another of birds.
there are also celestial bodies and terrestrial bodies; but the heavyweight of the celestial differs from that of the terrestrial.
there is one heavyweight of the sun, another heavyweight of the moon, and another heavyweight of the stars; for one star differs from another star in heavyweight.
so also is the standing up of the dead. the body is sown perishable; it is raised imperishable.
it is sown in dishonour; it is raised in heavyweight. it is sown in weakness; it is raised in ability.
it is sown a natural body; it is raised a breathwinding body. there is a natural body and there is also a breathwinding body.
so also it is written, the first man adam became a living person. the last adam became a life-giving breathwind.
however, that which is breathwinding isn't first, but that which is natural, then that which is breathwinding.
the first man is of the land, made of dust. the second man is the mister from the namespaces.
as is the one made of dust, such are those who are also made of dust; and as is the namespacely, such are they also that are namespacely.
as we have borne the image of those made of dust, let's also bear the image of the namespacely.
now i say this, brothers, that flesh and blood can't inherit theory's kingdom; neither does the perishable inherit imperishable.
behold, i tell you a mystery. we will not all sleep, but we will all be changed,
in a moment, in the twinkling of an eye, at the last trumpet. for the trumpet will sound and the dead will be raised incorruptible, and we will be changed.
for this perishable body must become imperishable, and this mortal must put on immortality.
but when this perishable body will have become imperishable, and this mortal will have put on immortality, then what is written will happen: death is swallowed up in victory.
death, where is your sting? hades, where is your victory?
the sting of death is miss, and the ability of miss is the torah.
but thanks be to theory, who gives us the victory through our mister yeahoshua sink-swim-chat.
therefore, my beloved brothers, be steadfast, immovable, always abounding in yeahoh-vowelconsonant's work, because you know that your labour is not in vain in yeahoh-vowelconsonant.
16
now concerning the collection for the dedicateds: as i directed the assemblies of galatia, you do likewise.
on the first day of every week, let each one of you save as he may prosper, that no collections are made when i come.
when i arrive, i will send whoever you qualify with letters to carry your graces to yerushalem.
if it is appropriate for me to go also, they will go with me.
i will come to you when i have passed through macedonia, for i am passing through macedonia.
but with you it may be that i will stay with you, or even winter with you, that you may send me on my journey wherever i go.
for i do not wish to see you now in passing, but i hope to stay a while with you, if yeahoh-vowelconsonant permits.
but i will stay at ephesus until pentecost,
for a great and effective door has opened to me, and there are many adversaries.
now if timothy comes, see that he is with you without fear, for he does the work of yeahoh-vowelconsonant, as i also do.
therefore let no one despise him. but set him forward on his journey in peace, that he may come to me; for i expect him with the brothers.
now concerning apollos the brother, i strongly urged him to come to you with the brothers, but it was not at all his desire to come now; but he will come when he has an opportunity.
watch. stand firm in the emunah. be courageous. be strong.
let all that you do be done in love.
now i beg you, brothers—you know the house of stephanas, that it is the first fruits of achaia, and that they have set themselves to serve the dedicateds—
that you also be put under such, and to everyone who helps in the work and labours.
i rejoice at the coming of stephanas, fortunatus, and achaicus; for that which was lacking on your part, they supplied.
for they refreshed my breathwind and yours. therefore acknowledge those who are like that.
the assemblies of asia greet you. aquila and priscilla greet you warmly in yeahoh-vowelconsonant, together with the community that is in their house.
all the brothers greet you. greet one another with a dedicated kiss.
this greeting is by me, paul, with my own hand.
if any man doesn't love the mister yeahoshua sink-swim-chat, let him be cursed. come, mister.
the grace of the mister yeahoshua sink-swim-chat be with you.
my love to all of you in sink-swim-chat yeahoshua. amen.
to the corinthians b
1
paul, an emissary of sink-swim-chat yeahoshua through the will of theory, and timothy our brother, to the community of theory which is at corinth, with all the dedicateds who are in the whole of achaia:
grace to you and peace from theory our father and the mister yeahoshua sink-swim-chat.
blessed be the theory and father of our mister yeahoshua sink-swim-chat, the father of wombings and theory of all comfort,
who comforts us in all our affliction, that we may be able to comfort those who are in any affliction, through the comfort with which we ourselves are comforted by theory.
for as the sufferings of sink-swim-chat abound to us, even so our comfort also abounds through sink-swim-chat.
but if we are afflicted, it is for your comfort and saving. if we are comforted, it is for your comfort, which produces in you the patient enduring of the same sufferings which we also suffer.
our hope for you is steadfast, knowing that, since you are partakers of the sufferings, so you are also of the comfort.
for we don't desire to have you uninformed, brothers, concerning our affliction which happened to us in asia: that we were weighed down exceedingly, beyond our ability, so much that we despaired even of life.
yes, we ourselves have had the sentence of death within ourselves, that we should not trust in ourselves, but in theory who raises the dead,
who delivered us out of so great a death, and does deliver, on whom we have set our hope that he will also still deliver us,
you also helping together on our behalf by your supplication; that, for the gracing given to us by means of many, thanks may be given by many persons on your behalf.
for our boasting is this: the testimony of our conscience that in dedication and sincerity of theory, not in fleshly wisdom but in the grace of theory, we behaved ourselves in the world, and more abundantly towards you.
for we write no other things to you than what you read or even acknowledge, and i hope you will acknowledge to the end—
as also you acknowledged us in part—that we are your boasting, even as you also are ours, in the day of our mister yeahoshua.
in this confidence, i was determined to come first to you, that you might have a second benefit,
and by you to pass into macedonia, and again from macedonia to come to you, and to be sent forward by you on my journey to yeahudea.
when i therefore planned this, did i show fickleness? or the things that i plan, do i plan according to the flesh, that with me there should be the yes, yes and the no, no?
but as theory is emunahful, our word towards you was not yes and no.
for the son of theory, yeahoshua sink-swim-chat, who was announced amongst you by us—by me, silvanus, and timothy—was not yes and no, but in him is yes.
for however many are the announcements of theory, in him is the yes. therefore also through him is the amen, to the heavyweight of theory through us.
now he who establishes us with you in sink-swim-chat and sink-swimmed us is theory,
who also sealed us and gave us the down payment of the breathwind in our hearts.
but i call theory for a witness to my self, that to spare you, i didn't come to corinth.
we don't control your emunah, but are fellow workers with you for your joy. for you stand firm in emunah.
2
but i determined this for myself, that i would not come to you again in sorrow.
for if i make you grieve, then who will make me glad but he who is made to grieve by me?
and i wrote this very thing to you, so that when i came, i wouldn't have sorrow from them of whom i ought to rejoice; having confidence in you all that my joy would be shared by all of you.
for out of much affliction and anguish of heart i wrote to you with many tears, not that you should be made to grieve, but that you might know the love that i have so abundantly for you.
but if any has caused sorrow, he has caused sorrow not to me, but in part (that i not press too heavily) to you all.
this punishment which was inflicted by the many is sufficient for such a one;
so that, on the contrary, you should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his excessive sorrow.
therefore i beg you to confirm your love towards him.
for to this end i also wrote, that i might know the proof of you, whether you are obedient in all things.
now i also forgive whomever you forgive anything. for if indeed i have forgiven anything, i have forgiven that one for your sakes in the presence of sink-swim-chat,
that no advantage may be gained over us by the opposer, for we are not ignorant of his schemes.
now when i came to troas for the information of sink-swim-chat, and when a door was opened to me in the mister,
i had no relief for my breathwind, because i didn't find titus my brother, but taking my leave of them, i went out into macedonia.
now thanks be to theory who always leads us in triumph in sink-swim-chat, and reveals through us the sweet aroma of his knowledge in every place.
for we are a sweet aroma of sink-swim-chat to theory in those who are saved and in those who perish:
to the one a stench from death to death, to the other a sweet aroma from life to life. who is sufficient for these things?
for we are not as so many, peddling the word of theory. but as of sincerity, but as of theory, in the sight of theory, we speak in sink-swim-chat.
3
are we beginning again to commend ourselves? or do we need, as do some, letters of commendation to you or from you?
you are our letter, written in our hearts, known and read by all men,
being revealed that you are a letter of sink-swim-chat, served by us, written not with ink, but with the breathwind of the living theory; not in tablets of stone, but in tablets that are hearts of flesh.
such confidence we have through sink-swim-chat towards theory,
not that we are sufficient of ourselves to account anything as from ourselves; but our sufficiency is from theory,
who also made us sufficient as servants of a new covenant, not of the letter but of the breathwind. for the letter kills, but the breathwind gives life.
but if the service of death, written engraved on stones, came with heavyweight, so that the children of yisreal could not look steadfastly on the face of mosheh for the heavyweight of his face, which was passing away,
won't service of the breathwind be with much more heavyweight?
for if the service of condemnation has heavyweight, the service of being right exceeds much more in heavyweight.
for most certainly that which has been made heavyweighty has not been made heavyweighty in this respect, by reason of the heavyweight that surpasses.
for if that which passes away was with heavyweight, much more that which stays is in heavyweight.
having therefore such a hope, we use great boldness of speech,
and not as mosheh, who put a veil on his face so that the children of yisreal wouldn't look steadfastly to the finish of that which was passing away.
but their minds were hardened, for until this very day at the reading of the old covenant the same veil stays, because in sink-swim-chat it passes away.
but to this day, when mosheh is read, a veil lies on their heart.
but whenever someone turns to yeahoh-vowelconsonant, the veil is taken away.
now yeahoh-vowelconsonant is the breathwind; and where the breathwind of yeahoh-vowelconsonant is, there is liberty.
but we all, with unveiled face seeing the heavyweight of yeahoh-vowelconsonant as in a mirror, are transformed into the same image from heavyweight to heavyweight, even as from yeahoh-vowelconsonant, the breathwind.
4
therefore, seeing we have this ministry, even as we obtained mercy, we don't faint.
but we have renounced the hidden things of shame, not walking in craftiness nor handling the word of theory deceitfully, but by the manifestation of the truth commending ourselves to every man's conscience in the sight of theory.
even if our information is veiled, it is veiled in those who are dying,
in whom the theory of this world has blinded the minds of the non-emunahful, that the light of the information of the heavyweight of sink-swim-chat, who is the image of theory, should not dawn on them.
for we don't announce ourselves, but sink-swim-chat yeahoshua as mister, and ourselves as your workers for yeahoshua's sake,
seeing it is theory who said, light will shine out of darkness, who has shone in our hearts to give the light of the knowledge of the heavyweight of theory in the face of yeahoshua sink-swim-chat.
but we have this treasure in clay vessels, that the exceeding greatness of the ability may be of theory and not from ourselves.
we are pressed on every side, yet not crushed; perplexed, yet not to despair;
pursued, yet not forsaken; struck down, yet not destroyed;
always carrying in the body the putting to death of the mister yeahoshua, that the life of yeahoshua may also be revealed in our body.
for we who live are always delivered to death for yeahoshua's sake, that the life also of yeahoshua may be revealed in our mortal flesh.
so then death works in us, but life in you.
but having the same breathwind of emunah, according to that which is written, i emuna'ed, and therefore i spoke. we also emunah, and therefore we also speak,
knowing that he who raised the mister yeahoshua will raise us also with yeahoshua, and will present us with you.
for all things are for your sakes, that the grace, being multiplied through the many, may let the thanks abound to the heavyweight of theory.
therefore we don't faint, but though our outward person is decaying, yet our inward person is renewed day by day.
for our light affliction, which is for the moment, works for us more and more exceedingly a to world weight of heavyweight,
while we don't look at the things which are seen, but at the things which are not seen. for the things which are seen are temporal, but the things which are not seen are to world.
5
for we know that if the landly house of our tent is dissolved, we have a building from theory, a house not made with hands, to world, in the namespaces.
for most certainly in this we groan, longing to be clothed with our habitation which is from the namespaces,
if indeed being clothed, we will not be found naked.
for indeed we who are in this tent do groan, being burdened, not that we desire to be unclothed, but that we desire to be clothed, that what is mortal may be swallowed up by life.
now he who made us for this very thing is theory, who also gave to us the down payment of the breathwind.
therefore we are always confident and know that while we are at home in the body, we are absent from yeahoh-vowelconsonant;
for we walk by emunah, not by sight.
we are courageous, i say, and are willing rather to be absent from the body and to be at home with yeahoh-vowelconsonant.
therefore also we make it our aim, whether at home or absent, to be well pleasing to him.
for we must all be revealed before the judgement seat of sink-swim-chat that each one may receive the things in the body according to what he has done, whether good or bad.
knowing therefore the fear of yeahoh-vowelconsonant, we persuade men, but we are revealed to theory, and i hope that we are revealed also in your consciences.
for we are not commending ourselves to you again, but speak as giving you occasion of boasting on our behalf, that you may have something to answer those who boast in appearance and not in heart.
for if we are beside ourselves, it is for theory. or if we are of sober mind, it is for you.
for the love of sink-swim-chat compels us; because we judge thus: that one died for all, therefore all died.
he died for all, that those who live should no longer live to themselves, but to him who for their sakes died and rose again.
therefore we know no one according to the flesh from now on. even though we have known sink-swim-chat according to the flesh, yet now we know him so no more.
therefore if anyone is in sink-swim-chat, he is a new creation. the old things have passed away. behold, all things have become new.
but all things are of theory, who reconciled us to himself through yeahoshua sink-swim-chat, and gave to us the ministry of reconciliation;
namely, that theory was in sink-swim-chat reconciling the world to himself, not reckoning to them their missteps, and having committed to us the word of reconciliation.
we are therefore ambassadors on behalf of sink-swim-chat, as though theory were entreating by us: we beg you on behalf of sink-swim-chat, be reconciled to theory.
for him who knew no miss he made to be miss on our behalf, so that in him we might become the being right of theory.
6
working together, we entreat also that you do not receive the grace of theory in vain.
for he says, at an acceptable time i listened to you. in a day of saving i helped you. behold, now is the acceptable time. behold, now is the day of saving.
we give no occasion of stumbling in anything, that our service may not be blamed,
but in everything commending ourselves as servants of theory: in great endurance, in afflictions, in hardships, in distresses,
in beatings, in imprisonments, in riots, in labours, in watchings, in fastings,
in pureness, in knowledge, in perseverance, in kindness, in the dedicated breathwind, in sincere love,
in the word of truth, in the ability of theory, by the armour of being right on the right hand and on the left,
by heavyweight and dishonour, by fracture report and good report, as deceivers and yet true,
as unknown and yet well known, as dying and behold—we live, as punished and not killed,
as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing and yet having everything.
our mouth is open to you, corinthians. our heart is enlarged.
you are not restricted by us, but you are restricted by your own affections.
now in return—i speak as to my children—you also open your hearts.
don't be unequally yoked with non-emunahful, for what fellowship do being right and distortion have? or what fellowship does light have with darkness?
what agreement does sink-swim-chat have with belial? or what portion does an emunahful have with a non-emunahful?
what agreement does a temple of theory have with idols? for you are a temple of the living theory. even as theory said, i will dwell in them and walk in them. i will be their theory and they will be my people.
therefore ‘come out from amongst them, and be separate,' says yeahoh-vowelconsonant. ‘touch no unclean thing. i will receive you.
i will be to you a father. you will be to me sons and daughters,' says yeahoh-vowelconsonant breast-field.
7
having therefore these announcements, beloved, let's cleanse ourselves from all defilement of flesh and breathwind, perfecting dedication in the fear of theory.
open your hearts to us. we wronged no one. we corrupted no one. we took advantage of no one.
i say this not to condemn you, for i have said before that you are in our hearts to die together and live together.
great is my boldness of speech towards you. great is my boasting on your behalf. i am filled with comfort. i overflow with joy in all our affliction.
for even when we had come into macedonia, our flesh had no relief, but we were afflicted on every side. fightings were outside. fear was inside.
nevertheless, he who comforts the lowly, theory, comforted us by the coming of titus,
and not by his coming only, but also by the comfort with which he was comforted in you while he told us of your longing, your mourning, and your zeal for me, so that i rejoiced still more.
for though i grieved you with my letter, i do not regret it, though i did regret it. for i see that my letter made you grieve, though just for a while.
i now rejoice, not that you were grieved, but that you were grieved to repentance. for you were grieved in a theoryly way, that you might suffer loss by us in nothing.
for theoryly sorrow produces repentance leading to saving, which brings no regret. but the sorrow of the world produces death.
for behold, this same thing, that you were grieved in a theoryly way, what earnest care it worked in you. yes, what defence, indignation, fear, longing, zeal, and vindication. in everything you demonstrated yourselves to be pure in the matter.
so although i wrote to you, i wrote not for his cause that did the wrong, nor for his cause that suffered the wrong, but that your earnest care for us might be revealed in you in the sight of theory.
therefore we have been comforted. in our comfort we rejoiced the more exceedingly for the joy of titus, because his breathwind has been refreshed by you all.
for if in anything i have boasted to him on your behalf, i was not disappointed. but as we spoke all things to you in truth, so our heavyweighting also which i made before titus was found to be truth.
his affection is more abundantly towards you, while he remembers all of your obedience, how with fear and trembling you received him.
i rejoice that in everything i am confident concerning you.
8
moreover, brothers, we make known to you the grace of theory which has been given in the assemblies of macedonia,
how in a severe ordeal of affliction, the abundance of their joy and their deep poverty abounded to the riches of their generosity.
for according to their ability, i testify, yes and beyond their ability, they gave of their own accord,
begging us with much entreaty to receive this grace and the fellowship in the service to the dedicateds.
this was not as we had expected, but first they gave their own selves to yeahoh-vowelconsonant, and to us through the will of theory.
so we urged titus, that as he had made a beginning before, so he would also complete in you this grace.
but as you abound in everything—in emunah, utterance, knowledge, all earnestness, and in your love to us—see that you also abound in this grace.
i speak not by way of arrangement, but as qualifying through the earnestness of others the sincerity also of your love.
for you know the grace of our mister yeahoshua sink-swim-chat, that though he was rich, yet for your sakes he became poor, that you through his poverty might become rich.
i give advice in this: it is expedient for you who were the first to start a year ago, not only to do, but also to be willing.
but now complete the doing also, that as there was the readiness to be willing, so there may be the completion also out of your ability.
for if the readiness is there, it is acceptable according to what you have, not according to what you don't have.
for this is not that others may be eased and you distressed,
but for equality. your abundance at this present time supplies their lack, that their abundance also may become a supply for your lack, that there may be equality.
as it is written, he who gathered much had nothing left over, and he who gathered little had no lack.
but thanks be to theory, who puts the same earnest care for you into the heart of titus.
for he indeed accepted our exhortation, but being himself very earnest, he went out to you of his own accord.
we have sent together with him the brother whose praise in the information is known throughout all the assemblies.
not only so, but he was also appointed by the assemblies to travel with us in this grace, which is served by us to the heavyweight of yeahoh-vowelconsonant himself, and to show our readiness.
we are avoiding this, that any man should blame us concerning this abundance which is administered by us.
having regard for honourable things, not only in the sight of yeahoh-vowelconsonant, but also in the sight of men.
we have sent with them our brother whom we have many times qualified earnest in many things, but now much more earnest, by reason of the great confidence which he has in you.
as for titus, he is my partner and fellow worker for you. as for our brothers, they are the emissaries of the assemblies, the heavyweight of sink-swim-chat.
therefore show the proof of your love to them before the assemblies, and of our boasting on your behalf.
9
it is indeed unnecessary for me to write to you concerning the service to the dedicateds,
for i know your readiness, of which i boast on your behalf to those of macedonia, that achaia has been prepared for the past year. your zeal has stirred up very many of them.
but i have sent the brothers so that our boasting on your behalf may not be in vain in this respect, that, just as i said, you may be prepared,
lest by any means, if anyone from macedonia comes there with me and finds you unprepared, we (to say nothing of you) would be disappointed by this reality.
i thought it necessary therefore to entreat the brothers that they would go before to you and arrange ahead of time the generous gift that you announced before, that the same might be ready as a matter of generosity, and not of greediness.
remember this: he who sows sparingly will also reap sparingly. he who sows bountifully will also reap bountifully.
let each man give according as he has determined in his heart, not grudgingly or under compulsion, for theory loves a cheerful giver.
and theory is able to make all grace abound to you, that you, always having all sufficiency in everything, may abound to every good work.
as it is written, he has scattered abroad. he has given to the poor. his being right stays to world.
now may he who supplies seed to the sower and bread for food, supply and multiply your seed for sowing, and increase the fruits of your being right,
you being enriched in everything for all generosity, which produces thanks to theory through us.
for this service of giving that you perform not only makes up for lack amongst the dedicateds, but abounds also through much giving of thanks to theory,
seeing that through the proof given by this service, they heavyweigh theory for the obedience of your confession to the information of sink-swim-chat and for the generosity of your contribution to them and to all,
while they themselves also, with supplication on your behalf, yearn for you by reason of the exceeding grace of theory in you.
now thanks be to theory for his unspeakable gift.
10
now i paul, myself, entreat you by the humility and gentleness of sink-swim-chat, i who in your presence am lowly amongst you, but being absent am bold towards you.
yes, i beg you that i may not, when present, show courage with the confidence with which i intend to be bold against some, who consider us to be walking according to the flesh.
for though we walk in the flesh, we don't wage war according to the flesh;
for the weapons of our warfare are not of the flesh, but mighty before theory to the throwing down of strongholds,
throwing down imaginations and every high thing that is exalted against the knowledge of theory and bringing every thought into captivity to the obedience of sink-swim-chat,
and being in readiness to avenge all disobedience when your obedience is made full.
do you look at things only as they appear in front of your face? if anyone trusts in himself that he is sink-swim-chat's, let him consider this again with himself, that even as he is sink-swim-chat's, so we also are sink-swim-chat's.
for even if i boast somewhat abundantly concerning our means, which yeahoh-vowelconsonant gave for building you up and not for casting you down, i will not be ashamed,
that i may not seem as if i desire to terrify you by my letters.
for, his letters, they say, are weighty and strong, but his bodily presence is weak, and his speech is despised.
let such a person consider this, that what we are in word by letters when we are absent, such are we also in deed when we are present.
for we are not bold to number or compare ourselves with some of those who commend themselves. but they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding.
but we will not boast beyond proper limits, but within the boundaries with which theory appointed to us, which reach even to you.
for we don't stretch ourselves too much, as though we didn't reach to you. for we came even as far as to you with the information of sink-swim-chat,
not boasting beyond proper limits in other men's labours, but having hope that as your emunah grows, we will be abundantly enlarged by you in our sphere of influence,
so as to inform even the parts beyond you, not to boast in what someone else has already done.
but he who boasts, let him boast in yeahoh-vowelconsonant.
for it isn't he who commends himself who is approved, but whom yeahoh-vowelconsonant commends.
11
i wish that you would bear with me in a little thoughtlessness, but indeed you do bear with me.
for i am jealous over you with a theoryly jealousy. for i promised you in marriage to one husband, that i might present you as a pure virgin to sink-swim-chat.
but i am afraid that somehow, as the serpent deceived eve in his craftiness, so your minds might be corrupted from the simplicity that is in sink-swim-chat.
for if he who comes announces another yeahoshua whom we didn't announce, or if you receive a different breathwind which you didn't receive, or a different information which you didn't accept, you put up with that well enough.
for i reckon that i am not at all behind the very best emissaries.
but though i am unskilled in speech, yet i am not unskilled in knowledge. no, in every way we have been revealed to you in all things.
or did i commit a miss in humbling myself that you might be exalted, because i informed you about theory's information free of charge?
i robbed other assemblies, taking wages from them that i might serve you.
when i was present with you and was in need, i wasn't a burden on anyone, for the brothers, when they came from macedonia, supplied the measure of my need. in everything i kept myself from being burdensome to you, and i will continue to do so.
as the truth of sink-swim-chat is in me, no one will stop me from this boasting in the regions of achaia.
why? because i don't love you? theory knows.
but what i do, that i will continue to do, that i may cut off opportunity from those who desire an opportunity, that in which they boast, they may be recognised just like us.
for such men are false emissaries, deceitful workers, masquerading as sink-swim-chat's emissaries.
and no wonder, for even the opposer masquerades as a messenger of light.
it is no great thing therefore if his servants also masquerade as servants of being right, whose end will be according to their works.
i say again, let no one think me foolish. but if so, yet receive me as foolish, that i also may boast a little.
that which i speak, i don't speak according to yeahoh-vowelconsonant, but as in thoughtlessness, this is really boasting.
seeing that many boast after the flesh, i will also boast.
for you bear with the foolish gladly, being wise.
for you bear with a man if he brings you into work, if he devours you, if he takes you captive, if he exalts himself, or if he strikes you on the face.
to my disgrace, i speak as though we had been weak. yet in whatever way anyone is bold (i speak in thoughtlessness), i am bold also.
are they hebrews? so am i. are they yisrealis? so am i. are they the seed of abraham? so am i.
are they servants of sink-swim-chat? (i speak as one beside himself.) i am more so: in labours more abundantly, in prisons more abundantly, in stripes above measure, and in deaths often.
five times i received forty stripes minus one from the yeahudeans.
three times i was beaten with rods. once i was stoned. three times i suffered shipwreck. i have been a night and a day in the deep.
i have been in travels often, perils of rivers, perils of robbers, perils from my descent, perils from the nations, perils in the city, perils in the wilderness, perils in the sea, perils amongst false brothers;
in labour and travail, in watchings often, in hunger and thirst, in fastings often, and in cold and nakedness.
besides those things that are outside, there is that which presses on me daily: anxiety for all the assemblies.
who is weak, and i am not weak? who is caused to stumble, and i don't burn with indignation?
if i must boast, i will boast of the things that concern my weakness.
the theory and father of the mister yeahoshua sink-swim-chat, he who is blessed to world more, knows that i don't lie.
in damasqus the governor under king aretas guarded the damascenes' city, desiring to arrest me.
i was let down in a basket through a window by the wall, and escaped his hands.
12
it is doubtless not profitable for me to boast, but i will come to visions and revelations of yeahoh-vowelconsonant.
i know a man in sink-swim-chat who was caught up into the third namespaces fourteen years ago—whether in the body, i don't know, or whether out of the body, i don't know; theory knows.
i know such a man (whether in the body, or outside of the body, i don't know; theory knows),
how he was caught up into paradise and heard unspeakable words, which it is not lawful for a man to utter.
on behalf of such a one i will boast, but on my own behalf i will not boast, except in my weaknesses.
for if i would desire to boast, i will not be foolish; for i will speak the truth. but i refrain, so that no man may think more of me than that which he sees in me or hears from me.
by reason of the exceeding greatness of the revelations, that i should not be exalted excessively, a thorn in the flesh was given to me: a messenger of the opposer to torment me, that i should not be exalted excessively.
concerning this thing, i begged yeahoh-vowelconsonant three times that it might depart from me.
he has said to me, my grace is sufficient for you, for my ability is finished in weakness. most gladly therefore i will rather heavyweight in my weaknesses, that the ability of sink-swim-chat may rest on me.
therefore i take pleasure in weaknesses, in injuries, in necessities, in persecutions, and in distresses, for sink-swim-chat's sake. for when i am weak, then am i strong.
i have become foolish in boasting. you compelled me, for i ought to have been commended by you, for i am in no way inferior to the very best emissaries, though i am nothing.
truly the signs of an emissary were worked amongst you in all perseverance, in signs and wonders and mighty works.
for what is there in which you were made inferior to the rest of the assemblies, unless it is that i myself was not a burden to you? forgive me this wrong.
behold, this is the third time i am ready to come to you, and i will not be a burden to you; for i seek not your possessions, but you. for the children ought not to save up for the parents, but the parents for the children.
i will most gladly spend and be spent for your selves. if i love you more abundantly, am i loved the less?
even so, i myself didn't burden you. but you might say that being crafty, i caught you with bait.
did i take advantage of you by anyone of those whom i have sent to you?
i exhorted titus, and i sent the brother with him. did titus take any advantage of you? didn't we walk in the same breathwind? didn't we walk in the same steps?
again, do you think that we are excusing ourselves to you? in the sight of theory we speak in sink-swim-chat. but all things, beloved, are for your edifying.
for i am afraid that perhaps when i come, i might find you not the way i want to, and that i might be found by you as you don't desire, that perhaps there would be quarrel, jealousy, outbursts of anger, factions, slander, whisperings, proud thoughts, or riots,
that again when i come my theory would humble me before you, and i would mourn for many of those who have missed before now, and not repented of the uncleanness, having sex with someone you are not married to, and outrageous behaviour which they practised.
13
this is the third time i am coming to you. at the mouth of two or three witnesses shall every word be established.
i have warned previously, and i warn again, as when i was present the second time, so now, being absent, i write to those who have missed before now and to all the rest that if i come again, i will not spare,
seeing that you seek a proof of sink-swim-chat who speaks in me who is not weak, but is able in you.
for he was crucified through weakness, yet he lives through the ability of theory. for we also are weak in him, but we will live with him through the ability of theory towards you.
test yourselves, whether you are in the emunah. qualify yourselves. or don't you know about yourselves, that yeahoshua sink-swim-chat is in you?—unless indeed you are unqualified.
but i hope that you will know that we aren't unqualified.
now i pray to theory that you do nothing bad; not that we may appear qualified, but that you may do that which is honourable, though we may seem to be unqualified.
for we can do nothing against the truth, but for the truth.
for we rejoice when we are weak and you are strong. we also pray for this: your becoming perfect.
for this cause i write these things while absent, that i may not deal sharply when present, according to the means which yeahoh-vowelconsonant gave me for building up and not for tearing down.
finally, brothers, rejoice. be perfected. be comforted. be of the same mind. live in peace, and the theory of love and peace will be with you.
greet one another with a dedicated kiss.
all the dedicateds greet you.
the grace of the mister yeahoshua sink-swim-chat, theory's love, and the fellowship of the dedicated breathwind be with you all. amen.
to the galatians
1
paul, an emissary—not from men, nor through man, but through yeahoshua sink-swim-chat, and theory the father, who raised him from the dead—
and all the brothers who are with me, to the assemblies of galatia:
grace to you and peace from theory the father and our mister yeahoshua sink-swim-chat,
who gave himself for our misses, that he might deliver us out of this present fracture age, according to the will of our theory and father—
to whom be the heavyweight to world and ever. amen.
i marvel that you are so quickly deserting him who called you in the grace of sink-swim-chat to a different information,
but there isn't another information. only there are some who trouble you and want to pervert the information of sink-swim-chat.
but even though we, or a messenger from the namespaces, should inform you any other than that which we informed you, let him be cursed.
as we have said before, so i now say again: if any man informs other than that which you received, let him be cursed.
for am i now seeking the favour of men, or of theory? or am i striving to please men? for if i were still pleasing men, i wouldn't be a worker of sink-swim-chat.
but i make known to you, brothers, concerning the information which was informed by me, that it is not according to man.
for i didn't receive it from man, nor was i taught it, but it came to me through revelation of yeahoshua sink-swim-chat.
for you have heard of my way of living in time past in the yeahudeans' religion, how that beyond measure i persecuted the community of theory and ravaged it.
i advanced in the yeahudeans' religion beyond many of my own age amongst my descent, being more exceedingly zealous for what's handed down by my fathers.
but when it was the good pleasure of theory, who separated me from my mother's womb and called me through his grace,
to reveal his son in me, that i might inform about him amongst the nations, i didn't immediately confer with flesh and blood,
nor did i go up to yerushalem to those who were emissaries before me, but i went away into arabia. then i returned to damasqus.
then after three years i went up to yerushalem to visit peter, and stayed with him fifteen days.
but of the other emissaries i saw no one except yaqob, the mister's brother.
now about the things which i write to you, behold, before theory, i'm not lying.
then i came to the regions of syria and cilicia.
i was still unknown by face to the assemblies of yeahudea which were in sink-swim-chat,
but they only heard, he who once persecuted us now informs about the emunah that he once tried to destroy.
so they heavyweighted theory in me.
2
then after a period of fourteen years i went up again to yerushalem with barnabas, taking titus also with me.
i went up by revelation, and i laid before them the information which i announce amongst the nations, but privately before those who were respected, for fear that i might be running, or had run, in vain.
but not even titus, who was with me, being a greek, was compelled to be circumcised.
this was because of the false brothers secretly brought in, who stole in to spy out our liberty which we have in sink-swim-chat yeahoshua, that they might bring us into work,
to whom we gave no place in the way of subjection, not for an hour, that the truth of the information might continue with you.
but from those who were reputed to be important—whatever they were, it makes no difference to me; theory doesn't show partiality to man—they, i say, who were respected imparted nothing to me,
but to the contrary, when they saw that i had been entrusted with the information for the uncircumcised, even as peter with the information for the circumcised—
for he who worked through peter in the emissaryship with the circumcised also worked through me with the nations—
and when they perceived the grace that was given to me, yaqob and kefas and yeahoxhanan, those who were reputed to be pillars, gave to barnabas and me the right hand of fellowship, that we should go to the nations, and they to the circumcision.
they only asked us to remember the poor—which very thing i was also zealous to do.
but when peter came to antioch, i resisted him to his face, because he stood condemned.
for before some people came from yaqob, he ate with the nations. but when they came, he drew back and separated himself, fearing those who were of the circumcision.
and the rest of the yeahudeans joined him in his hypocrisy, so that even barnabas was carried away with their hypocrisy.
but when i saw that they didn't walk uprightly according to the truth of the information, i said to peter before them all, if you, being a yeahudean, live as the nations do, and not as the yeahudeans do, why do you compel the nations to live as the yeahudeans do?
we, being yeahudeans by physis and not missers of the nations,
yet knowing that a man is not justified by the works of the torah but through emunah in yeahoshua sink-swim-chat, even we emuna'ed in sink-swim-chat yeahoshua, that we might be justified by emunah in sink-swim-chat and not by the works of the torah, because no flesh will be justified by the works of the torah.
but if while we sought to be justified in sink-swim-chat, we ourselves also were found missers, is sink-swim-chat a servant of miss? certainly not.
for if i build up again those things which i destroyed, i prove myself a torah-breaker.
for i through the torah died to the torah, that i might live to theory.
i have been crucified with sink-swim-chat, and it is no longer i who live, but sink-swim-chat lives in me. that life which i now live in the flesh, i live by emunah in the son of theory, who loved me and gave himself up for me.
i don't reject the grace of theory. for if being right is through the torah, then sink-swim-chat died for nothing.
3
foolish galatians, who has bewitched you not to obey the truth, before whose eyes yeahoshua sink-swim-chat was openly portrayed amongst you as crucified?
i just want to learn this from you: did you receive the breathwind by the works of the torah, or by hearing of emunah?
are you so foolish? having begun in the breathwind, are you now completed in the flesh?
did you suffer so many things in vain, if it is indeed in vain?
he therefore who supplies the breathwind to you and does miracles amongst you, does he do it by the works of the torah, or by hearing of emunah?
even so, abraham emuna'ed theory, and it was counted to him for being right.
know therefore that those who are of emunah are children of abraham.
the scripture, foreseeing that theory would justify the nations by emunah, informed abraham before, saying, in you all the nations will be blessed.
so then, those who are of emunah are blessed with the emunahful abraham.
for as many as are of the works of the torah are under a curse. for it is written, cursed is everyone who doesn't continue in all things that are written in the book of the torah, to do them.
now that no man is justified by the torah before theory is evident, for, the right will live by emunah.
the torah is not out of emunah, rather, the man who does them will live by them.
sink-swim-chat redeemed us from the curse of the torah, having become curse for us. for it is written, cursed is everyone who hangs on a tree,
that the blessing of abraham might come on the nations through sink-swim-chat yeahoshua, that we might receive the announcement of the breathwind through emunah.
brothers, speaking of human terms, though it is only a man's covenant, yet when it has been confirmed, no one makes it void or adds to it.
now the announcements were spoken to abraham and to his seed. he doesn't say, to seeds, as of many, but as of one, to your seed, which is sink-swim-chat.
now i say this: a covenant confirmed beforehand by theory in sink-swim-chat, the torah, which came four hundred and thirty years after, does not annul, so as to inactivate the announcement.
for if the inheritance is from the torah, it is no more from announcement; but theory has granted it to abraham by announcement.
then why is there the torah? it was added because of transgressions, until the seed should come to whom the announcement has been made. it was appointed through messengers by the hand of a mediator.
now a mediator is not between one, but theory is one.
is the torah then against the announcements of theory? certainly not. for if there had been a torah given which could make life, most certainly being right would have been from the torah.
but the scripture enclosed everything under miss, that the announcement from emunah in yeahoshua sink-swim-chat might be given to those who emunah.
but before emunah came, we were guarded under the torah, enclosed into the emunah about to be revealed.
so that the torah has become our trainer into sink-swim-chat, that we might be justified from emunah.
but with emunah having come, we are no longer under a trainer.
for you are all children of theory, through emunah in sink-swim-chat yeahoshua.
for as many of you as were immersed into sink-swim-chat have put on sink-swim-chat.
there is neither yeahudean nor greek, there is neither worker nor free man, there is neither male nor female; for you are all one in sink-swim-chat yeahoshua.
if you are sink-swim-chat's, then you are abraham's seed and heirs according to announcement.
4
but i say that so long as the heir is a child, he is no different from a worker, though he is mister of all,
but is under guardians and stewards until the day appointed by the father.
so we also, when we were children, were held in work under the elemental principles of the world.
but when the fullness of time came, theory sent out his son, having been become from a woman, born under the torah,
that he might redeem those who were under the torah, that we might receive the adoption as children.
and because you are children, theory sent out the breathwind of his son into your hearts, crying, abba, father.
so you are no longer a worker, but a son; and if a son, then an heir of theory through sink-swim-chat.
however at that time, not knowing theory, you were working for those who by physis are not theories.
but now that you have come to know theory, or rather to be known by theory, why do you turn back again to the weak and miserable elemental principles, to which you desire to be in work all over again?
you observe days, months, seasons, and years.
i am afraid for you, that i might have wasted my labour for you.
i beg you, brothers, become as i am, for i also have become as you are. you did me no wrong,
but you know that because of weakness in the flesh i informed you the first time.
that which was a test to you in my flesh, you didn't despise nor reject; but you received me as a messenger of theory, even as sink-swim-chat yeahoshua.
what was the happiness you enjoyed? for i testify to you that, if possible, you would have plucked out your eyes and given them to me.
so then, have i become your enemy by telling you the truth?
they zealously seek you in no good way. no, they desire to alienate you, that you may seek them.
but it is always good to be zealous in a good cause, and not only when i am present with you.
my little children, of whom i am again in travail until sink-swim-chat is formed in you—
but i could wish to be present with you now, and to change my tone, for i am perplexed about you.
tell me, you that desire to be under the torah, don't you listen to the torah?
for it is written that abraham had two sons, one by the servant, and one by the free woman.
however, the son by the servant was born according to the flesh, but the son by the free through announcement.
these things contain an allegory, for these are two covenants. one is from mount sinai, bearing children to work, which is hagar.
for this hagar is mount sinai in arabia, and answers to the yerushalem that exists now, for she works with her children.
but the yerushalem that is above is free, which is the mother of us.
for it is written, rejoice, you barren who don't bear. break out and shout, you who don't travail. for the desolate women have more children than her who has a husband.
now we, brothers, as yizxhaq was, are children of announcement.
but as then, he who was born according to the flesh persecuted him who was born according to the breathwind, so also it is now.
however, what does the scripture say? throw out the servant and her son, for the son of the servant will not inherit with the son of the free woman.
so then, brothers, we are not children of a servant, but of the free woman.
5
stand firm therefore in the liberty by which sink-swim-chat has made us free, and don't be entangled again with a yoke of work.
behold, i, paul, tell you that if you receive circumcision, sink-swim-chat will profit you nothing.
yes, i testify again to every man who receives circumcision that he is a debtor to do the whole torah.
you are alienated from sink-swim-chat, you who desire to be justified by the torah. you have fallen away from grace.
for we through the breathwind, by emunah wait for the hope of being right.
for in sink-swim-chat yeahoshua neither circumcision nor uncircumcision amounts to anything, but emunah working through love.
you were running well. who interfered with you that you should not obey the truth?
this persuasion is not from him who calls you.
a little yeast grows through the whole lump.
i have confidence towards you in yeahoh-vowelconsonant that you will think no other way. but he who troubles you will bear his judgement, whoever he is.
but i, brothers, if i still announce circumcision, why am i still persecuted? then the stumbling block of the cross has been removed.
i wish that those who disturb you would cut themselves off.
for you, brothers, were called for freedom. only don't use your freedom as an opportunity for the flesh, but through love be workers to one another.
for the whole torah is filled in one word, in this: you shall love your neighbour as yourself.
but if you bite and devour one another, be careful that you don't consume one another.
but i say, walk by the breathwind, and you won't finish the craving of the flesh.
for the flesh craves against the breathwind, and the breathwind against the flesh; and these are contrary to one another, that you may not do the things that you desire.
but if you are led by the breathwind, you are not under the torah.
now the deeds of the flesh are obvious, which are: adultery, having sex with someone you are not married to, uncleanness, outrageous behaviour,
image-serving, doing drugs, hatred, quarrel, jealousies, outbursts of anger, rivalries, divisions, heresies,
envy, murders, drunkenness, banquets, and things like these; of which i forewarn you, even as i also forewarned you, that those who practise such things will not inherit theory's kingdom.
but the fruit of the breathwind is love, joy, peace, patience, kindness, goodness, emunah,
gentleness, and self-control. against such things there is no torah.
those who belong to sink-swim-chat have crucified the flesh with its passions and cravings.
if we live by the breathwind, let's also walk by the breathwind.
let's not become conceited, provoking one another, and envying one another.
6
brothers, even if a man is caught in some misstep, you who are breathwinding must restore such a one in a breathwind of gentleness, looking to yourself so that you also aren't tested.
bear one another's burdens, and so fulfil the torah of sink-swim-chat.
for if a man thinks himself to be something when he is nothing, he deceives himself.
but let each man qualify his own work, and then he will have reason to boast in himself, and not in someone else.
for each man will bear his own burden.
but let him who is taught in the word share all good things with him who teaches.
don't be deceived. theory is not mocked, for whatever a man sows, that he will also reap.
for he who sows to his own flesh will from the flesh reap corruption. but he who sows to the breathwind will from the breathwind reap life to world.
let's not be weary in doing good, for we will reap in due season if we don't give up.
so then, as we have opportunity, let's do what is good towards all men, and especially towards those who are of the household of the emunah.
see with what large letters i write to you with my own hand.
as many as desire to make a good impression in the flesh compel you to be circumcised, just so they may not be persecuted for the cross of sink-swim-chat.
for even they who receive circumcision don't keep the torah themselves, but they desire to have you circumcised, so that they may boast in your flesh.
but far be it from me to boast except in the cross of our mister yeahoshua sink-swim-chat, through which the world has been crucified to me, and i to the world.
for in sink-swim-chat yeahoshua neither is circumcision anything, nor uncircumcision, but a new creation.
as many as walk by this rule, peace and mercy be on them, and on theory's yisreal.
from now on, let no one cause me any trouble, for i bear the marks of the mister yeahoshua branded on my body.
the grace of our mister yeahoshua sink-swim-chat be with your breathwind, brothers. amen.
to the ephesians
1
paul, an emissary of sink-swim-chat yeahoshua through the will of theory, to the dedicateds who are at ephesus, and the emunahful in sink-swim-chat yeahoshua:
grace to you and peace from theory our father and the mister yeahoshua sink-swim-chat.
blessed be the theory and father of our mister yeahoshua sink-swim-chat, who has blessed us with every breathwinding blessing in the namespacely places in sink-swim-chat,
even as he chose us in him before the foundation of the world, that we would be dedicated and without defect before him in love,
having predestined us for adoption as children through yeahoshua sink-swim-chat to himself, according to the good pleasure of his will,
to the praise of the heavyweight of his grace, by which he freely gave us favour in the beloved.
in him we have our redemption through his blood, the forgiveness of our missteps, according to the riches of his grace
which he made to abound towards us in all wisdom and prudence,
making known to us the mystery of his will, according to his good pleasure which he purposed in him
to an administration of the fullness of the times, to sum up all things in sink-swim-chat, the things in the namespaces and the things on the land, in him.
we were also assigned an inheritance in him, having been foreordained according to the purpose of him who does all things after the counsel of his will,
to the end that we should be to the praise of his heavyweight, we who had before hoped in sink-swim-chat.
in him you also, having heard the word of the truth, the information of your saving—in whom, having also emuna'ed, you were sealed with the announced dedicated breathwind,
who is a pledge of our inheritance, to the redemption of the preservation, to the praise of his heavyweight.
for this cause i also, having heard of the emunah in the mister yeahoshua which is amongst you and the love which you have towards all the dedicateds,
don't cease to give thanks for you, making mention of you in my prayers,
that the theory of our mister yeahoshua sink-swim-chat, the father of heavyweight, may give to you a breathwind of wisdom and revelation in the knowledge of him,
having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the heavyweight of his inheritance in the dedicateds,
and what is the exceeding greatness of his ability towards us who emunah, according to that working of the strength of his might
which he worked in sink-swim-chat when he raised him from the dead and made him to sit at his right hand in the namespacely places,
far above all rule, means, ability, mistership, and every name that is named, not only in this age, but also in that which is to come.
he put everything under his feet, and gave him as head over everything for the community,
which is his body, the fullness of him who fills everything in everything.
2
you were made alive when you were dead in missteps and misses,
in which you once walked according to the course of this world, according to the prince of the means of the air, the breathwind who now works in the children of disobedience.
we also all once lived amongst them in the cravings of our flesh, doing the wills of the flesh and of the mind, and were by physis children of wrath, even as the rest.
but theory, being rich in mercy, for his great love with which he loved us,
even when we were dead through our missteps, made us alive together with sink-swim-chat—by grace you have been saved—
and raised us up with him, and made us to sit with him in the namespacely places in sink-swim-chat yeahoshua,
that in the ages to come he might show the exceeding riches of his grace in kindness towards us in sink-swim-chat yeahoshua;
for by grace you have been saved through emunah, and that not of yourselves; it is the gift of theory,
not of works, that no one would boast.
for we are his workmanship, created in sink-swim-chat yeahoshua for good works, which theory prepared before that we would walk in them.
therefore remember that once you, the nations in the flesh, who are called uncircumcision by that which is called circumcision (in the flesh, made by hands),
that you were at that time separate from sink-swim-chat, alienated from the commonwealth of yisreal, and strangers from the covenants of the announcement, having no hope and without theory in the world.
but now in sink-swim-chat yeahoshua you who once were far off are made near in the blood of sink-swim-chat.
for he is our peace, who made both one, and loosened the middle wall of separation,
shutting down the enmity, in his flesh, the torah of mitzvahs in ordinances, that he might in himself create the two into one new man, making peace,
and might reconcile them both in one body to theory through the cross, having killed the enmity through it.
he came and informed you about peace, those far and those near.
for through him we both have our access in one breathwind to the father.
so then you are no longer strangers and foreigners, but you are fellow citizens with the dedicateds and of the household of theory,
being built on the foundation of the emissaries and bringers, sink-swim-chat yeahoshua himself being the chief cornerstone;
in whom the whole building, fitted together, grows into a dedicated temple in yeahoh-vowelconsonant;
in whom you also are built together for a habitation of theory in the breathwind.
3
for this cause i, paul, am the prisoner of sink-swim-chat yeahoshua on behalf of you nations,
if it is so that you have heard of the administration of that grace of theory which was given me towards you,
how that by revelation the mystery was made known to me, as i wrote before in few words,
by which, when you read, you can perceive my understanding in the mystery of sink-swim-chat,
which in other generations was not made known to the children of men, as it has now been revealed to his dedicated emissaries and bringers in the breathwind,
that the nations are fellow heirs and fellow members of the body, and fellow partakers of his announcement in sink-swim-chat yeahoshua through the information,
of which i was made a servant according to the gift of that grace of theory which was given me according to the working of his ability.
to me, the very least of all dedicateds, was this grace given, to inform the nations about the unsearchable riches of sink-swim-chat,
and to make all men see what is the administration of the mystery which for ages has been hidden in theory, who created all things through yeahoshua sink-swim-chat,
to the intent that now through the community the manifold wisdom of theory might be made known to the principalities and the means in the namespacely places,
according to the to world purpose which he accomplished in sink-swim-chat yeahoshua our mister.
in him we have boldness and access in confidence through our emunah in him.
therefore i ask that you may not lose heart at my troubles for you, which are your heavyweight.
for this cause, i bow my knees to the father of our mister yeahoshua sink-swim-chat,
from whom every family in the namespaces and on land is named,
that he would grant you, according to the riches of his heavyweight, that you may be strengthened with ability through his breathwind in the inner person,
that sink-swim-chat may dwell in your hearts through emunah, to the end that you, being rooted and grounded in love,
may be strengthened to comprehend with all the dedicateds what is the width and length and height and depth,
and to know sink-swim-chat's love which surpasses knowledge, that you may be filled with all the fullness of theory.
now to him who is able to do exceedingly abundantly above all that we ask or think, according to the ability that works in us,
to him be the heavyweight in the community and in sink-swim-chat yeahoshua to all generations, to world and ever. amen.
4
i therefore, the prisoner in yeahoh-vowelconsonant, beg you to walk worthily of the calling with which you were called,
with all lowliness and humility, with patience, bearing with one another in love,
being eager to keep the unity of the breathwind in the bond of peace.
there is one body and one breathwind, even as you also were called in one hope of your calling,
one yeahoh-vowelconsonant, one emunah, one immersion,
one theory and father of all, who is over all and through all and in us all.
but to each one of us, the grace was given according to the measure of the gift of sink-swim-chat.
therefore he says, when he ascended on high, he led captivity captive, and gave gifts to people.
now this, he ascended, what is it but that he also first descended into the lower parts of the land?
he who descended is the one who also ascended far above all the namespaces, that he might fill all things.
he gave some to be emissaries; and some, bringers; and some, informers; and some, shepherds and teachers;
for the perfecting of the dedicateds, to the work of serving, to the building up of the body of sink-swim-chat,
until we all attain to the unity of the emunah and of the knowledge of the son of theory, to a complete man, to the measure of the stature of the fullness of sink-swim-chat,
that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the method of deception;
but speaking truth in love, we may grow up in all things into him who is the head, sink-swim-chat,
from whom all the body, being fitted and put together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love.
this i say therefore, and testify in yeahoh-vowelconsonant, that you no longer walk as the rest of the nations also walk, in the futility of their mind,
being darkened in their understanding, alienated from the life of theory because of the ignorance that is in them, because of the hardening of their hearts.
they, having become callous, gave themselves up to outrageous behaviour, to work all uncleanness with advantage-taking.
but you didn't learn sink-swim-chat that way,
if indeed you heard him and were taught in him, even as truth is in yeahoshua:
that you put away, as concerning your former way of life, the old man that grows corrupt after the cravings of deceit,
and that you be renewed in the breathwind of your mind,
and put on the new man, who in the likeness of theory has been created in being right and dedication of truth.
therefore, putting away falsehood, speak truth each one with his neighbour, for we are members of one another.
be angry, and don't miss. don't let the sun go down on your wrath,
and don't give place to the slanderer.
let him who stole steal no more; but rather let him labour, producing with his hands something that is good, that he may have something to give to him who has need.
let no corrupt speech proceed out of your mouth, but only what is good for building others up as the need may be, that it may give grace to those who hear.
don't grieve the dedicated breathwind of theory, in whom you were sealed for the day of redemption.
let all bitterness, wrath, anger, outcry, and slander be put away from you, with all bad.
and be kind to one another, tender hearted, forgiving each other, just as theory also in sink-swim-chat forgave you.
5
be therefore imitators of theory, as beloved children.
walk in love, even as sink-swim-chat also loved us and gave himself up for us, a near-in and a slaughter to theory for a sweet-smelling fragrance.
but having sex with someone you are not married to, and all uncleanness or advantage-taking, let it not even be mentioned amongst you, as becomes dedicateds;
nor filthiness, nor foolish talking, nor jesting, which are not appropriate, but rather giving of thanks.
know this for sure, that no person having sex with someone they are not married to, nor unclean person, nor advantage-taking man (who is an image-server), has any inheritance in the kingdom of sink-swim-chat and theory.
let no one deceive you with empty words, for because of these things the wrath of theory comes on the children of disobedience.
therefore don't be partakers with them.
for you were once darkness, but are now light in yeahoh-vowelconsonant. walk as children of light,
for the fruit of the breathwind is in all goodness and being right and truth,
qualifying what is well pleasing to yeahoh-vowelconsonant.
have no fellowship with the unfruitful deeds of darkness, but rather even reprove them.
for it is a shame even to speak of the things which are done by them in secret.
but all things, when they are reproved, are revealed by the light, for everything that reveals is light.
therefore he says, awake, you who sleep, and arise from the dead, and sink-swim-chat will shine on you.
therefore watch carefully how you walk, not as unwise, but as wise,
redeeming the time, because the days are fracture.
therefore, don't be foolish, but understand what the will of yeahoh-vowelconsonant is.
don't be drunken with wine, in which is dissipation, but be filled with the breathwind,
speaking to one another in psalms, hymns, and breathwinding songs; singing and making melody in your heart to yeahoh-vowelconsonant;
giving thanks always concerning all things in the name of our mister yeahoshua sink-swim-chat to theory, even the father;
putting yourselves under one another in the fear of sink-swim-chat.
wives, to your own husbands, as to yeahoh-vowelconsonant.
for the husband is the head of the wife, as sink-swim-chat also is the head of the community, being himself the saver of the body.
but as the community is under sink-swim-chat, so let the wives also be to their own husbands in everything.
husbands, love your wives, even as sink-swim-chat also loved the community and gave himself up for her,
that he might dedicate her, having cleansed her by the washing of water with the word,
that he might present the community to himself heavyweighty, not having spot or wrinkle or any such thing, but that she should be dedicated and without defect.
even so husbands also ought to love their own wives as their own bodies. he who loves his own wife loves himself.
for no man ever hated his own flesh, but nourishes and cherishes it, even as yeahoh-vowelconsonant also does the community,
because we are members of his body, of his flesh and bones.
for this cause a man will leave his father and mother and will be joined to his wife. then the two will become one flesh.
this mystery is great, but i speak concerning sink-swim-chat and the community.
nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband.
6
children, listen to your parents in yeahoh-vowelconsonant, for this is right.
honour your father and mother, which is the first mitzvah with an announcement:
that it may be well with you, and you may live long on the land.
you fathers, don't provoke your children to wrath, but nurture them in the discipline and instruction of yeahoh-vowelconsonant.
workers, listen to those who according to the flesh are your misters, with fear and trembling, in singleness of your heart, as to sink-swim-chat,
not in the way of work only when eyes are on you, as men pleasers, but as workers of sink-swim-chat, doing the will of theory from the heart,
with good will doing work as to yeahoh-vowelconsonant and not to men,
knowing that whatever good thing each one does, he will receive the same good again from yeahoh-vowelconsonant, whether he is working or free.
you misters, do the same things to them, and give up threatening, knowing that he who is both their mister and yours is in the namespaces, and there is no partiality with him.
finally, be strong in yeahoh-vowelconsonant and in the strength of his might.
put on the whole armour of theory, that you may be able to stand against the methods of the slanderer.
for our wrestling is not against flesh and blood, but against the principalities, against the means, against the world's rulers of the darkness of this age, and against the breathwinding forces of fracture in the namespacely places.
therefore put on the whole armour of theory, that you may be able to withstand in the fracture day, and having done all, to stand.
stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of being right,
and having fitted your feet with the preparation of the information of peace,
above all, taking up the shield of emunah, with which you will be able to quench all the fiery darts of the fracture one.
and take the helmet of saving, and the sword of the breathwind, which is the word of theory;
with all prayer and requests, praying at all times in the breathwind, and being watchful to this end in all perseverance and requests for all the dedicateds.
pray for me, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the information,
for which i am an ambassador in chains; that in it i may speak boldly, as i ought to speak.
but that you also may know my affairs, how i am doing, tychicus, the beloved brother and emunahful servant in yeahoh-vowelconsonant, will make known to you all things.
i have sent him to you for this very purpose, that you may know our state and that he may comfort your hearts.
peace be to the brothers, and love with emunah, from theory the father and the mister yeahoshua sink-swim-chat.
grace be with all those who love our mister yeahoshua sink-swim-chat with incorruptible love. amen.
to the phillipians
1
paul and timothy, workers of yeahoshua sink-swim-chat, to all the dedicateds in sink-swim-chat yeahoshua who are at philippi, with the overseers and servants:
grace to you and peace from theory our father and the mister yeahoshua sink-swim-chat.
i thank my theory whenever i remember you,
always in every request of mine on behalf of you all, making my requests with joy,
for your partnership in furtherance of the information from the first day until now;
being confident of this very thing, that he who began a good work in you will complete it until the day of yeahoshua sink-swim-chat.
it is even right for me to think this way on behalf of all of you, because i have you in my heart, because both in my bonds and in the defence and confirmation of the information, you all are partakers with me of grace.
for theory is my witness, how i long after all of you in the tender mercies of sink-swim-chat yeahoshua.
this i pray, that your love may abound yet more and more in knowledge and all perception,
so that you may qualify that what makes a difference, that you may be manifest and blameless to the day of sink-swim-chat,
being filled with the fruits of being right which are through yeahoshua sink-swim-chat, to the heavyweight and praise of theory.
now i want you to know, brothers, that the things which happened to me have turned out rather to the progress of the information,
so that it became evident to the whole palace guard, and to all the rest, that my bonds are in sink-swim-chat,
and that most of the brothers in yeahoh-vowelconsonant, being confident through my bonds, are more abundantly bold to speak the word of theory without fear.
some indeed announce sink-swim-chat even out of envy and quarrel, and some also out of good will.
the former insincerely announce sink-swim-chat from selfish ambition, thinking that they add affliction to my chains;
but the latter out of love, knowing that i am appointed for the defence of the information.
what does it matter? only that in every way, whether in pretence or in truth, sink-swim-chat is proclaimed. i rejoice in this, yes, and will rejoice.
for i know that this will turn out to my saving through your prayers and the supply of the breathwind of yeahoshua sink-swim-chat,
according to my earnest expectation and hope, that i will in no way be disappointed, but with all boldness, as always, now also sink-swim-chat will be magnified in my body, whether by life or by death.
for to me to live is sink-swim-chat, and to die is gain.
but if i live on in the flesh, this will bring fruit from my work; yet i don't know what i will choose.
but i am hard pressed between the two, having the craving to depart and be with sink-swim-chat, which is far better.
yet to stay in the flesh is more needful for your sake.
having this confidence, i know that i will remain, yes, and remain with you all for your progress and joy in the emunah,
that your boasting may abound in sink-swim-chat yeahoshua in me through my presence with you again.
only let your way of life be worthy of the information of sink-swim-chat, that whether i come and see you or am absent, i may hear of your state, that you stand firm in one breathwind, with one self striving for the emunah of the information;
and in nothing frightened by the adversaries, which is for them a proof of destruction, but to you of saving, and that from theory.
because it has been granted to you on behalf of sink-swim-chat, not only to emunah in him, but also to suffer on his behalf,
having the same conflict which you saw in me and now hear is in me.
2
if therefore there is any exhortation in sink-swim-chat, if any consolation of love, if any fellowship of the breathwind, if any compassion and wombings,
make my joy full by being like-minded, having the same love, being of one accord, of one mind;
doing nothing through rivalry or through conceit, but in humility, each counting others better than himself;
each of you not just looking to his own things, but each of you also to the things of others.
have this in your mind, which was also in sink-swim-chat yeahoshua,
who, existing in the form of theory, didn't consider equality with theory a thing to be grasped,
but emptied himself, taking the form of a worker, being made in the likeness of men.
and being found in human form, he humbled himself, becoming obedient to the point of death, yes, the death of the cross.
therefore theory also highly exalted him, and gave to him the name which is above every name,
that at the name of yeahoshua every knee should bow, of those in the namespaces, those on land, and those under the land,
and that every tongue should confess that yeahoshua sink-swim-chat is mister, to the heavyweight of theory the father.
so then, my beloved, even as you have always listened, not only in my presence, but now much more in my absence, work out your own saving with fear and trembling.
for it is theory who works in you both to will and to work for his good pleasure.
do all things without complaining and arguing,
that you may become blameless and harmless, children of theory without defect in the middle of a slanting and perverse generation, amongst whom you are seen as lights in the world,
holding up the word of life, that i may have something to boast in the day of sink-swim-chat that i didn't run in vain nor labour in vain.
yes, and if i am poured out on the slaughter and service of your emunah, i am glad and rejoice with you all.
in the same way, you also should be glad and rejoice with me.
but i hope in the mister yeahoshua to send timothy to you soon, that i also may be cheered up when i know how you are doing.
for i have no one else like-minded, who will truly care about you.
for they all seek their own, not the things of yeahoshua sink-swim-chat.
but you know that he has proved himself. as a child workes for a father, so he worked with me in furtherance of the information.
therefore i hope to send him at once, as soon as i see how it will go with me.
but i trust in yeahoh-vowelconsonant that i myself also will come shortly.
but i thought it necessary to send to you epaphroditus, my brother, fellow worker, fellow soldier, and your emissary and servant of my need,
since he longed for you all, and was very troubled because you had heard that he was sick.
for indeed he was sick nearly to death, but theory had mercy on him, and not on him only, but on me also, that i might not have sorrow on sorrow.
i have sent him therefore the more diligently, that when you see him again, you may rejoice, and that i may be the less sorrowful.
receive him therefore in yeahoh-vowelconsonant with all joy, and hold such people in honour,
because for the work of sink-swim-chat he came near to death, risking his life to supply that which was lacking in your service towards me.
3
finally, my brothers, rejoice in yeahoh-vowelconsonant. to write the same things to you, to me indeed is not tiresome, but for you it is safe.
beware of the dogs; beware of the bad workers; beware of the false circumcision.
for we are the circumcision, who serve theory in the breathwind, and rejoice in sink-swim-chat yeahoshua, and have no confidence in the flesh;
though i myself might have confidence even in the flesh. if any other man thinks that he has confidence in the flesh, i yet more:
circumcised the eighth day, of the descent of yisreal, of the branch of benyamin, a hebrew of hebrews; concerning the torah, an interpreter;
concerning zeal, persecuting the community; concerning the being right which is in the torah, found blameless.
however, i consider those things that were gain to me as a loss for sink-swim-chat.
yes most certainly, and i count all things to be a loss for the excellency of the knowledge of sink-swim-chat yeahoshua, my mister, for whom i suffered the loss of all things, and count them nothing but refuse, that i may gain sink-swim-chat
and be found in him, not having a being right of my own, that which is of the torah, but that which is through emunah in sink-swim-chat, the being right which is from theory by emunah,
that i may know him and the ability of his standing up, and the fellowship of his sufferings, becoming conformed to his death,
if by any means i may attain to the standing up from the dead.
not that i have already obtained, or am already made complete; but i press on, that i may take hold of that for which also i was taken hold of by sink-swim-chat yeahoshua.
brothers, i don't regard myself as yet having taken hold, but one thing i do: forgetting the things which are behind and stretching forward to the things which are before,
i press on towards the goal for the prize of the high calling of theory in sink-swim-chat yeahoshua.
let us therefore, as many as are complete, think this way. if in anything you think otherwise, theory will also reveal that to you.
nevertheless, to the extent that we have already attained, let's walk by the same rule. let's be of the same mind.
brothers, be imitators together of me, and note those who walk this way, even as you have us for an example.
for many walk, of whom i told you often, and now tell you even weeping, as the enemies of the cross of sink-swim-chat,
whose end is destruction, whose theory is the belly, and whose heavyweight is in their shame, who think about landly things.
for our citizenship is in the namespaces, from where we also wait for a saver, the mister yeahoshua sink-swim-chat,
who will change the body of our humiliation to be conformed to the body of his heavyweight, according to the working by which he is able to put all things under himself.
4
therefore, my brothers, beloved and longed for, my joy and crown, stand firm in yeahoh-vowelconsonant in this way, my beloved.
i exhort euodia, and i exhort syntyche, to think the same way in yeahoh-vowelconsonant.
yes, i beg you also, true partner, help these women, for they laboured with me in the information with clement also, and the rest of my fellow workers, whose names are in the book of life.
rejoice in yeahoh-vowelconsonant always. again i will say, rejoice.
let your gentleness be known to all men. yeahoh-vowelconsonant is at hand.
in nothing be anxious, but in everything, by prayer and petition with thanks, let your requests be made known to theory.
and the peace of theory, which surpasses all understanding, will guard your hearts and your thoughts in sink-swim-chat yeahoshua.
finally, brothers, whatever things are true, whatever things are honourable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report: if there is any virtue and if there is anything worthy of praise, think about these things.
do the things which you learnt, received, heard, and saw in me, and the theory of peace will be with you.
but i rejoice in yeahoh-vowelconsonant greatly that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity.
not that i speak because of lack, for i have learnt in whatever state i am, to be content in it.
i know how to be humbled, and i also know how to abound. in any and all circumstances i have learnt the secret both to be filled and to be hungry, both to abound and to be in need.
i can do all things through sink-swim-chat who strengthens me.
however you did well that you shared in my affliction.
you yourselves also know, you philippians, that in the beginning of the information, when i departed from macedonia, no community shared with me in the matter of giving and receiving but you only.
for even in thessalonica you sent once and again to my need.
not that i seek for the gift, but i seek for the fruit that increases to your account.
but i have all things and abound. i am filled, having received from epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing slaughter to theory.
my theory will supply every need of yours according to his riches in heavyweight in sink-swim-chat yeahoshua.
now to our theory and father be the heavyweight to world and ever. amen.
greet every dedicated in sink-swim-chat yeahoshua. the brothers who are with me greet you.
all the dedicateds greet you, especially those who are of caesar's household.
the grace of the mister yeahoshua sink-swim-chat be with you all. amen.
to the colossians
1
paul, an emissary of sink-swim-chat yeahoshua through the will of theory, and timothy our brother,
to the dedicateds and emunahful brothers in sink-swim-chat at colossae: grace to you and peace from theory our father and the mister yeahoshua sink-swim-chat.
we give thanks to theory the father of our mister yeahoshua sink-swim-chat, praying always for you,
having heard of your emunah in sink-swim-chat yeahoshua and of the love which you have towards all the dedicateds,
because of the hope which is laid up for you in the namespaces, of which you heard before in the word of the truth of the information
which has come to you, even as it is in all the world and is bearing fruit and growing, as it does in you also, since the day you heard and knew the grace of theory in truth,
even as you learnt from epaphras our beloved fellow worker, who is an emunahful servant of sink-swim-chat on your behalf,
who also declared to us your love in the breathwind.
for this cause, we also, since the day we heard this, don't cease praying and making requests for you, that you may be filled with the knowledge of his will in all breathwinding wisdom and understanding,
that you may walk worthily of yeahoh-vowelconsonant, to please him in all respects, bearing fruit in every good work and increasing in the knowledge of theory,
able with all ability, according to the might of his heavyweight, for all endurance and perseverance with joy,
giving thanks to the father, who made us fit to be partakers of the inheritance of the dedicateds in light,
who delivered us out of the means of darkness, and translated us into the kingdom of the son of his love,
in whom we have our redemption, the forgiveness of our misses.
he is the image of the invisible theory, the firstborn of all creation.
for by him all things were created in the namespaces and on the land, visible things and invisible things, whether thrones or dominions or principalities or means. all things have been created through him and for him.
he is before all things, and in him all things are held together.
he is the head of the body, the community, who is the beginning, the firstborn from the dead, that in all things he might have the preeminence.
for all the fullness was pleased to dwell in him,
and through him to reconcile all things to himself by him, whether things on the land or things in the namespaces, having made peace through the blood of his cross.
you, being in past times alienated and enemies in your mind in your fracture deeds,
yet now he has reconciled in the body of his flesh through death, to present you dedicated and without defect and blameless before him,
if it is so that you continue in the emunah, grounded and steadfast, and not moved away from the hope of the information which you heard, which is being proclaimed in all creation under the namespaces, of which i, paul, was made a servant.
now i rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of sink-swim-chat in my flesh for his body's sake, which is the community,
of which i was made a servant according to the stewardship of theory which was given me towards you to fulfil the word of theory,
the mystery which has been hidden for ages and generations. but now it has been revealed to his dedicateds,
to whom theory was pleased to make known what are the riches of the heavyweight of this mystery amongst the nations, which is sink-swim-chat in you, the hope of heavyweight.
we proclaim him, admonishing every man and teaching every man in all wisdom, that we may present every man complete in sink-swim-chat yeahoshua;
for which i also labour, striving according to his working, which works in me mightily.
2
for i desire to have you know how greatly i struggle for you and for those at laodicea, and for as many as have not seen my face in the flesh;
that their hearts may be comforted, they being put together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of theory, both of the father and of sink-swim-chat,
in whom all the treasures of wisdom and knowledge are hidden.
now i say this that no one may delude you with persuasiveness of speech.
for though i am absent in the flesh, yet i am with you in the breathwind, rejoicing and seeing your order, and the steadfastness of your emunah in sink-swim-chat.
as therefore you received sink-swim-chat yeahoshua the mister, walk in him,
rooted and built up in him and established in the emunah, even as you were taught, abounding in it in thanks.
be careful that you don't let anyone rob you through his philosophy and vain deceit, after what's handed down by men, after the elemental breathwinds of the world, and not after sink-swim-chat.
for in him all the fullness of the deity dwells bodily,
and in him you are made full, who is the head of all principality and means.
in him you were also circumcised with a circumcision not made with hands, in the putting off of the body of the misses of the flesh, in the circumcision of sink-swim-chat,
having been buried with him in immersion, in which you were also raised with him through emunah in the working of theory, who raised him from the dead.
you were dead through your missteps and the uncircumcision of your flesh. he made you alive together with him, having forgiven us all our missteps,
wiping out the handwriting in ordinances which was against us. he has taken it out of the way, nailing it to the cross.
having stripped the principalities and the means, he made a show of them openly, triumphing over them in it.
let no one therefore judge you in eating or drinking, or with respect to a feast day or a new moon or a shabbat day,
which are a shadow of the things to come; but the body is sink-swim-chat's.
let no one rob you of your prize by self-abasement and worshipping of the messengers, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind,
and not holding firmly to the head, from whom all the body, being supplied and put together through the joints and ligaments, grows with theory's growth.
if you died with sink-swim-chat from the elemental breathwinds of the world, why, as though living in the world, do you subject yourselves to ordinances,
don't handle, nor taste, nor touch
(all of which perish with use), according to the precepts and doctrines of men?
these things indeed appear like wisdom in self-imposed worship, humility, and severity to the body, but aren't of any value against the indulgence of the flesh.
3
if then you were raised together with sink-swim-chat, seek the things that are above, where sink-swim-chat is, seated on the right hand of theory.
set your mind on the things that are above, not on the things that are on the land.
for you died, and your life is hidden with sink-swim-chat in theory.
when sink-swim-chat, our life, is revealed, then you will also be revealed with him in heavyweight.
put to death therefore your members which are on the land: having sex with someone you are not married to, uncleanness, pathetic suffering, bad longing, and advantage-taking which is image-serving.
for these things' sake the wrath of theory comes on the children of disobedience.
you also once walked in those, when you lived in them,
but now you must put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth.
don't lie to one another, seeing that you have put off the old man with his doings,
and have put on the new man, who is being renewed in knowledge after the image of his creator,
where there can't be greek and yeahudean, circumcision and uncircumcision, barbarian, scythian, worker, or free person; but sink-swim-chat is all, and in all.
put on therefore, as theory's chosen ones, dedicated and beloved, a heart of wombing, kindness, lowliness, humility, and perseverance;
bearing with one another, and forgiving each other, if any man has a complaint against any; even as sink-swim-chat forgave you, so you also do.
above all these things, walk in love, which is the bond of completeness.
and let the peace of theory rule in your hearts, to which also you were called in one body, and be thankful.
let the word of sink-swim-chat dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and breathwinding songs, singing with grace in your heart to yeahoh-vowelconsonant.
whatever you do, in word or in deed, do all in the name of the mister yeahoshua, giving thanks to theory the father through him.
wives, put yourselves under your husbands, as is fitting in yeahoh-vowelconsonant.
husbands, love your wives, and don't be bitter against them.
children, listen to your parents in all things, for this pleases yeahoh-vowelconsonant.
fathers, don't provoke your children, so that they won't be discouraged.
workers, listen in all things those who are your misters according to the flesh, not just when they are looking, as men pleasers, but in singleness of heart, fearing theory.
and whatever you do, work heartily, as for yeahoh-vowelconsonant and not for men,
knowing that from yeahoh-vowelconsonant you will receive the reward of the inheritance; for you work for the mister sink-swim-chat.
but he who does wrong will receive again for the wrong that he has done, and there is no partiality.
4
misters, give to your workers that which is just and equal, knowing that you also have a mister in the namespaces.
continue steadfastly in prayer, watching in it with thanks,
praying together for us also, that theory may open to us a door for the word, to speak the mystery of sink-swim-chat, for which i am also in bonds,
that i may reveal it as i ought to speak.
walk in wisdom towards those who are outside, redeeming the time.
let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.
all my affairs will be made known to you by tychicus, the beloved brother, emunahful servant, and fellow worker in yeahoh-vowelconsonant.
i am sending him to you for this very purpose, that he may know your circumstances and comfort your hearts,
together with onesimus, the emunahful and beloved brother, who is one of you. they will make known to you everything that is going on here.
aristarchus, my fellow prisoner, greets you, and mark the cousin of barnabas (concerning whom you received instructions, if he comes to you, receive him),
and yeahoshua who is called justus. these are my only fellow workers for theory's kingdom who are of the circumcision, men who have been a comfort to me.
epaphras, who is one of you, a worker of sink-swim-chat, salutes you, always striving for you in his prayers, that you may stand complete and filled in all the will of theory.
for i testify about him that he has great zeal for you, and for those in laodicea, and for those in hierapolis.
luke the beloved physician and demas greet you.
greet the brothers who are in laodicea, with nymphas and the community that is in his house.
when this letter has been read amongst you, let it be read also in the community of the laodiceans, and that you also read the letter from laodicea.
tell archippus, take heed to the ministry which you have received in yeahoh-vowelconsonant, that you fulfil it.
i, paul, write this greeting with my own hand. remember my chains. grace be with you. amen.
to the thessalonians a
1
paul, silvanus, and timothy, to the community of the thessalonians in theory the father and the mister yeahoshua sink-swim-chat: grace to you and peace from theory our father and the mister yeahoshua sink-swim-chat.
we always give thanks to theory for all of you, mentioning you in our prayers,
remembering without ceasing your work of emunah and labour of love and perseverance of hope in our mister yeahoshua sink-swim-chat, before our theory and father.
we know, brothers loved by theory, that you are chosen,
and that our information came to you not in word only, but also in ability, and in the dedicated breathwind and with much assurance. you know what kind of men we showed ourselves to be amongst you for your sake.
you became imitators of us and of yeahoh-vowelconsonant, having received the word in much affliction, with joy of the dedicated breathwind,
so that you became an example to all who emunah in macedonia and in achaia.
for from you the word of yeahoh-vowelconsonant has been declared, not only in macedonia and achaia, but also in every place your emunah towards theory has gone out, so that we need not to say anything.
for they themselves report concerning us what kind of a reception we had from you, and how you turned to theory from idols to work for a living and true theory,
and to wait for his son from the namespaces, whom he raised from the dead: yeahoshua, who delivers us from the wrath to come.
2
for you yourselves know, brothers, our visit to you wasn't in vain,
but having suffered before and been shamefully treated, as you know, at philippi, we grew bold in our theory to tell you the information of theory in much conflict.
for our exhortation is not of deception, nor of uncleanness, nor in baiting.
but even as we have been qualified by theory to be entrusted with the information, so we speak—not as pleasing men, but theory, who qualifies our hearts.
for neither were we at any time found using words of flattery, as you know, nor a cloak of covetousness (theory is witness),
nor seeking heavyweight from men (neither from you nor from others), when we might have claimed authority as emissaries of sink-swim-chat.
but we were gentle amongst you, like a nursing mother cherishes her own children.
even so, affectionately longing for you, we were well pleased to impart to you not the information of theory only, but also our own selves, because you had become very dear to us.
for you remember, brothers, our labour and travail; for working night and day, that we might not burden any of you, we announced to you the information of theory.
you are witnesses with theory how dedicated, rightly, and blamelessly we behaved ourselves towards you who emunah.
as you know, we exhorted, comforted, and implored every one of you, as a father does his own children,
to the end that you should walk worthily of theory, who calls you into his own kingdom and heavyweight.
for this cause we also thank theory without ceasing that when you received from us the word of the message of theory, you accepted it not as the word of men, but as it is in truth, theory's word, which also works in you who emunah.
for you, brothers, became imitators of the communities of theory which are in yeahudea in sink-swim-chat yeahoshua; for you also suffered the same things from your own countrymen, as also they did from the yeahudeans
who killed the mister yeahoshua and the bringers, and expelled us, and don't please theory, and are opposing all men,
forbidding us to speak to the nations that they may be saved, to fill up their misses always. but wrath has come on them to the end.
but we, brothers, being bereaved of you for a short season in presence, not in heart, tried even harder to see your face with great desire,
because we wanted to come to you—indeed, i, paul, once and again—but the opposer hindered us.
for what is our hope, or joy, or crown of rejoicing? isn't it even you, before our mister yeahoshua at his coming?
for you are our heavyweight and our joy.
3
therefore when we couldn't stand it any longer, we thought it good to be left behind at athens alone,
and sent timothy, our brother and theory's servant in the information of sink-swim-chat, to establish you and to comfort you concerning your emunah,
that no one would be moved by these afflictions. for you know that we are appointed to this task.
for most certainly, when we were with you, we told you beforehand that we are to suffer affliction, even as it happened, and you know.
for this cause i also, when i couldn't stand it any longer, sent that i might know your emunah, for fear that by any means the tester had tested you, and our labour would have been in vain.
but timothy has just now come to us from you, and informed us about your emunah and love, and that you have good memories of us always, longing to see us, even as we also long to see you.
for this cause, brothers, we were comforted over you in all our distress and affliction through your emunah.
for now we live, if you stand fast in yeahoh-vowelconsonant.
for what thanks can we render again to theory for you, for all the joy with which we rejoice for your sakes before our theory,
night and day praying exceedingly that we may see your face and may perfect that which is lacking in your emunah?
now may our theory and father himself, and our mister yeahoshua sink-swim-chat, direct our way to you.
may yeahoh-vowelconsonant make you to increase and abound in love towards one another and towards all men, even as we also do towards you,
to the end he may establish your hearts blameless in dedication before our theory and father at the coming of our mister yeahoshua with all his dedicateds.
4
finally then, brothers, we beg and exhort you in the mister yeahoshua, that as you received from us how you ought to walk and to please theory, that you abound more and more.
for you know what instructions we gave you through the mister yeahoshua.
for this is the will of theory: your dedication, that you abstain from having sex with someone you are not married to,
that each one of you know how to control his own body in dedication and honour,
not in the passion of craving, even as the nations who don't know theory,
that no one should take advantage of and wrong a brother or sister in this matter; because yeahoh-vowelconsonant is an avenger in all these things, as also we forewarned you and gave evidence.
for theory called us not for uncleanness, but in dedication.
therefore he who rejects this doesn't reject man, but theory, who has also given his dedicated breathwind to you.
but concerning brotherly love, you have no need that one write to you. for you yourselves are taught by theory to love one another,
for indeed you do it towards all the brothers who are in all macedonia. but we exhort you, brothers, that you abound more and more;
and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we exhorted you,
that you may walk properly towards those who are outside, and may have need of nothing.
but we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope.
for if we emunah that yeahoshua died and rose again, even so theory will bring with him those who have fallen asleep in yeahoshua.
for this we tell you by the word of yeahoh-vowelconsonant, that we who are alive, who are left until the coming of yeahoh-vowelconsonant, will in no way precede those who have fallen asleep.
for yeahoh-vowelconsonant himself will descend from the namespaces with a shout, with the voice of the archmessenger and with theory's trumpet. the dead in sink-swim-chat will rise first,
then we who are alive, who are left, will be caught up together with them in the clouds to meet yeahoh-vowelconsonant in the air. so we will be with yeahoh-vowelconsonant to world.
therefore comfort one another with these words.
5
but concerning the times and the seasons, brothers, you have no need that anything be written to you.
for you yourselves know well that the day of yeahoh-vowelconsonant comes like a thief in the night.
for when they are saying, peace and safety, then sudden destruction will come on them, like birth pains on a pregnant woman. then they will in no way escape.
but you, brothers, aren't in darkness, that the day should overtake you like a thief.
you are all children of light and children of the day. we don't belong to the night, nor to darkness,
so then let's not sleep, as the rest do, but let's watch and be sober.
for those who sleep, sleep in the night; and those who are drunk are drunk in the night.
but since we belong to the day, let's be sober, putting on the breastplate of emunah and love, and for a helmet, the hope of saving.
for theory didn't appoint us to wrath, but to the preservation of saving through our mister yeahoshua sink-swim-chat,
who died for us, that, whether we wake or sleep, we should live together with him.
therefore exhort one another, and build each other up, even as you also do.
but we beg you, brothers, to know those who labour amongst you, and are over you in yeahoh-vowelconsonant and admonish you,
and to respect and honour them in love for their work's sake. be at peace amongst yourselves.
we exhort you, brothers: admonish the disorderly; encourage the faint-hearted; support the weak; be patient towards all.
see that no one returns bad for bad to anyone, but always follow after that which is good for one another and for all.
always rejoice.
pray without ceasing.
in everything give thanks, for this is the will of theory in sink-swim-chat yeahoshua towards you.
don't quench the breathwind.
don't despise come-bringings.
qualify all things, and hold firmly that which is good.
abstain from every form of fracture.
may the theory of peace himself dedicate you completely. may your entire breathwind, self, and body be preserved blameless at the coming of our mister yeahoshua sink-swim-chat.
he who calls you is emunahful, who will also do it.
brothers, pray for us.
greet all the brothers with a dedicated kiss.
i solemnly adjure you by yeahoh-vowelconsonant that this letter be read to all the dedicated brothers.
the grace of our mister yeahoshua sink-swim-chat be with you. amen.
to the thessalonians b
1
paul, silvanus, and timothy, to the community of the thessalonians in theory our father and the mister yeahoshua sink-swim-chat:
grace to you and peace from theory our father and the mister yeahoshua sink-swim-chat.
we are bound to always give thanks to theory for you, brothers, even as it is appropriate, because your emunah grows exceedingly, and the love of each and every one of you towards one another abounds,
so that we ourselves boast about you in the assemblies of theory for your perseverance and emunah in all your persecutions and in the afflictions which you endure.
this is an obvious sign of the right judgement of theory, to the end that you may be counted worthy of theory's kingdom, for which you also suffer.
for it is a right thing with theory to repay affliction to those who afflict you,
and to give relief to you who are afflicted with us when the mister yeahoshua is revealed from the namespaces with his mighty messengers in flaming fire,
punishing those who don't know theory, and to those who don't listen to the information of our mister yeahoshua,
who will pay the penalty: to world destruction from the face of yeahoh-vowelconsonant and from the heavyweight of his might,
when he comes in that day to be heavyweighted in his dedicateds and to be admired amongst all those who have emuna'ed, because our testimony to you was emuna'ed.
to this end we also pray always for you that our theory may count you worthy of your calling, and fulfil every desire of goodness and work of emunah with ability,
that the name of our mister yeahoshua may be heavyweighted in you, and you in him, according to the grace of our theory and the mister yeahoshua sink-swim-chat.
2
now, brothers, concerning the coming of our mister yeahoshua sink-swim-chat and our gathering together to him, we ask you
not to be quickly shaken in your mind or troubled, either by breathwind or by word or by letter as if from us, saying that the day of sink-swim-chat has already come.
let no one deceive you in any way. for it will not be unless the rebellion comes first, and the man of miss is revealed, the son of destruction.
he opposes and exalts himself against all that is called theory or that is respected, so that he sits as theory in the temple of theory, setting himself up as theory.
don't you remember that when i was still with you, i told you these things?
now you know what is restraining him, to the end that he may be revealed in his own season.
for the mystery of torahlessness already works. only there is one who restrains now, until he is taken out of the way.
then the torahless one will be revealed, whom yeahoh-vowelconsonant will take up with the breath of his mouth and inactivate by the manifestation of his coming;
even he whose coming is according to the working of the opposer with all ability and signs and lying wonders,
and with all deception of unrightness for those who are being lost, because they didn't receive the love of the truth, that they might be saved.
because of this, theory sends them an energy deception, that they should emunah a lie,
that they all might be judged who didn't emunah the truth, but had pleasure in not being right.
but we are bound to always give thanks to theory for you, brothers loved by yeahoh-vowelconsonant, because theory chose you from the beginning for saving through dedication of the breathwind and emunah in the truth,
to which he called you through our information, for the preservation of the heavyweight of our mister yeahoshua sink-swim-chat.
so then, brothers, stand firm and hold what's handed down which you were taught by us, whether by word or by letter.
now our mister yeahoshua sink-swim-chat himself, and theory our father, who loved us and gave us comfort to world and good hope through grace,
comfort your hearts and establish you in every good work and word.
3
finally, brothers, pray for us, that the word of yeahoh-vowelconsonant may spread rapidly and be heavyweighted, even as also with you,
and that we may be delivered from unreasonable and fracture men; for not all have emunah.
but yeahoh-vowelconsonant is emunahful, who will establish you and guard you from the fracture one.
we have confidence in yeahoh-vowelconsonant concerning you, that you both do and will do what we exhort.
may yeahoh-vowelconsonant direct your hearts into theory's love and into the perseverance of sink-swim-chat.
now we exhort you, brothers, in the name of our mister yeahoshua sink-swim-chat, that you withdraw yourselves from every brother who walks in rebellion and not after that was handed down which they received from us.
for you know how you ought to imitate us. for we didn't behave ourselves rebelliously amongst you,
neither did we eat bread from anyone's hand without paying for it, but in labour and travail worked night and day, that we might not burden any of you.
this was not because we don't have the right, but to make ourselves an example to you, that you should imitate us.
for even when we were with you, we exhorted you this: if anyone is not willing to work, don't let him eat.
for we hear of some who walk amongst you in rebellion, who don't work at all, but are busybodies.
now those who are that way, we exhort and encourage in the mister yeahoshua sink-swim-chat, that they work with quietness and eat their own bread.
but you, brothers, don't be weary in doing what is right.
if any man doesn't listen to our word in this letter, note that man and have no company with him, to the end that he may be ashamed.
don't count him as an enemy, but admonish him as a brother.
now may yeahoh-vowelconsonant of peace himself give you peace at all times in all ways. yeahoh-vowelconsonant be with you all.
i, paul, write this greeting with my own hand, which is the sign in every letter. this is how i write.
the grace of our mister yeahoshua sink-swim-chat be with you all. amen.
to timothy
1
paul, an emissary of yeahoshua sink-swim-chat according to the arrangement of theory our saver and the mister yeahoshua sink-swim-chat our hope,
to timothy, my true child in emunah: grace, mercy, and peace from theory our father and sink-swim-chat yeahoshua our mister.
as i urged you when i was going into macedonia, stay at ephesus that you might exhort certain men not to teach a different doctrine,
and not to pay attention to myths and endless genealogies, which cause disputes rather than theory's stewardship, which is in emunah.
but the goal of this exhortation is love from a pure heart, a good conscience, and sincere emunah,
from which things some, having missed the mark, have turned away to vain talking,
desiring to be teachers of the torah, though they understand neither what they say nor about what they strongly affirm.
but we know that the torah is good if a person uses it lawfully,
as knowing this, that torah is not made for a right person, but for the torahless and insubordinate, for the big-shots and missers, for the undedicated and void, for murderers of fathers and murderers of mothers, for manslayers,
for those having sex with someone they are not married to, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine,
according to the information of the heavyweight of the happy theory, which was committed to my trust.
i thank him who enabled me, sink-swim-chat yeahoshua our mister, because he counted me emunahful, appointing me to service,
although i used to be a slanderer, a persecutor, and insolent. however, i obtained mercy because i did it ignorantly in non-emunah.
the grace of our mister abounded exceedingly with emunah and love which is in sink-swim-chat yeahoshua.
the saying is emunahful and worthy of all acceptance, that sink-swim-chat yeahoshua came into the world to save missers, of whom i am chief.
however, for this cause i obtained mercy, that in me first, yeahoshua sink-swim-chat might display all his patience for an example of those who were going to emunah on him for life to world.
now to the king to world, immortal, invisible, to theory who alone is wise, be honour and heavyweight to world and ever. amen.
i commit this exhortation to you, my child timothy, according to the come-bringings which were given to you before, that by them you may wage the good warfare,
holding emunah and a good conscience, which some having thrust away made a shipwreck concerning the emunah,
of whom are hymenaeus and alexander, whom i delivered to the opposer that they might be taught not to slander.
2
i exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks be made for all men,
for kings and all who are in high places, that we may lead a tranquil and quiet life in all theoryliness and reverence.
for this is good and acceptable in the sight of theory our saver,
who desires all people to be saved and come to full knowledge of the truth.
for there is one theory and one mediator between theory and men, the man sink-swim-chat yeahoshua,
who gave himself as a ransom for all, the testimony at the proper time,
to which i was appointed an announcer and an emissary—i am telling the truth in sink-swim-chat, not lying—a teacher of the nations in emunah and truth.
i desire therefore that the men in every place pray, lifting up dedicated hands without anger and doubting.
in the same way, that women also adorn themselves in decent clothing, with modesty and propriety, not with braided hair, gold, pearls, or expensive clothing,
but with good works, which is appropriate for women professing theoryliness.
let a woman learn in quietness with full submission.
but i don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness.
for adam was formed first, then eve.
adam wasn't deceived, but the woman, being deceived, has fallen into transgression;
but she will be saved through her childbearing, if they stay in emunah, love, and dedication with sobriety.
3
this is an emunahful saying: someone who stretches out to be an overseer desires a good work.
the overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching;
not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous;
one who rules his own house well, having children in subjection with all reverence;
(for how could someone who doesn't know how to rule his own house take care of theory's community?)
not a new convert, lest being puffed up he fall into the same condemnation as the slanderer.
moreover he must have good testimony from those who are outside, to avoid falling into reproach and the snare of the slanderer.
servants, in the same way, must be reverent, not double-tongued, not addicted to much wine, not greedy for money,
holding the mystery of the emunah in a pure conscience.
let them also first be qualified; then let them serve if they are blameless.
their wives in the same way must be reverent, not slanderers, temperate, and emunahful in all things.
let servants be husbands of one wife, ruling their children and their own houses well.
for those who have served well gain for themselves a good standing and great boldness in the emunah which is in sink-swim-chat yeahoshua.
these things i write to you, hoping to come to you shortly,
but if i wait long, that you may know how men ought to behave themselves in theory's house, which is the community of the living theory, the pillar and ground of the truth.
without controversy, the mystery of theoryliness is great: theory was revealed in the flesh, justified in the breathwind, seen by messengers, announced amongst the nations, emuna'ed on in the world, and received up in heavyweight.
4
but the breathwind says expressly that in later times some will fall away from the emunah, paying attention to seducing breathwinds and doctrines of daimons,
through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron,
forbidding marriage and holding them off from foods which theory created to be received with thanks by those who emunah and know the truth.
for every creature of theory is good, and nothing is to be rejected if it is received with thanks.
for it is dedicated through the word of theory and prayer.
if you instruct the brothers of these things, you will be a good servant of sink-swim-chat yeahoshua, nourished in the words of the emunah and of the good doctrine which you have followed.
but refuse void and old wives' fables. exercise yourself towards theoryliness.
for bodily exercise has some value, but theoryliness has value in all things, having the announcement of the life which is now and of that which is to come.
this saying is emunahful and worthy of all acceptance.
for to this end we both labour and suffer reproach, because we have set our trust in the living theory, who is the saver of all men, especially of those who emunah.
exhort and teach these things.
let no man think little of your youth; but be an example to those who emunah, in word, in your way of life, in love, in breathwind, in emunah, and in purity.
until i come, pay attention to reading, to exhortation, and to teaching.
don't neglect the gracing that is in you, which was given to you by bringing with the laying on of the hands of the elders.
be diligent in these things. give yourself wholly to them, that your progress may be revealed to all.
pay attention to yourself and to your teaching. continue in these things, for in doing this you will save both yourself and those who hear you.
5
don't rebuke an older man, but exhort him as a father; the younger men as brothers;
the elder women as mothers; the younger as sisters, in all purity.
honour widows who are widows indeed.
but if any widow has children or grandchildren, let them learn first to show piety towards their own family and to repay their parents, for this is acceptable in the sight of theory.
now she who is a widow indeed and desolate, has her hope set on theory and continues in petitions and prayers night and day.
but she who gives herself to pleasure is dead while she lives.
also exhort these, that they may be without reproach.
but if anyone doesn't provide for his own, and especially his own household, he has denied the emunah and is worse than a non-emunahful.
let no one be enrolled as a widow under sixty years old, having been the wife of one man,
being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the dedicateds' feet, if she has relieved the afflicted, and if she has diligently followed every good work.
but refuse younger widows, for when they have grown wanton against sink-swim-chat, they desire to marry,
having condemnation, because they have rejected their first pledge.
besides, they also learn to be idle, going about from house to house. not only idle, but also gossips and busybodies, saying things which they ought not.
i desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for insulting.
for already some have turned away after the opposer.
if any man or woman who emunahs has widows, let them relieve them, and don't let the community be burdened, that it might relieve those who are widows indeed.
let the elders who rule well be counted worthy of double honour, especially those who labour in the word and in teaching.
for the scripture says, you shall not muzzle the ox when it treads out the grain. and, the labourer is worthy of his wages.
don't receive an accusation against an elder except at the word of two or three witnesses.
those who miss, reprove in the sight of all, that the rest also may be in fear.
i give evidence of you in the sight of theory, and the mister yeahoshua sink-swim-chat, and the chosen messengers, that you observe these things without prejudice, doing nothing by partiality.
lay hands hastily on no one. don't be a participant in other people's misses. keep yourself pure.
be no longer a drinker of water only, but use a little wine for your stomach's sake and your frequent infirmities.
some men's misses are evident, preceding them to judgement, and some also follow later.
in the same way also there are good works that are obvious, and those that are otherwise can't be hidden.
6
let as many as are workers under the yoke count their own misters worthy of all honour, that the name of theory and the doctrine not be slandered.
those who have emunahful misters, let them not think little of them because they are brothers, but rather let them work for them, because those who partake of the benefit are emunahful and beloved. teach and exhort these things.
if anyone teaches a different doctrine and doesn't consent to sound words, the words of our mister yeahoshua sink-swim-chat, and to the doctrine which is according to theoryliness,
he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, quarrel, slander, fracture suspicions,
constant friction of people of corrupt minds and destitute of the truth, who suppose that theoryliness is a means of gain. withdraw yourself from such.
but theoryliness with contentment is great gain.
for we brought nothing into the world, and we certainly can't carry anything out.
but having food and clothing, we will be content with that.
but those who are determined to be rich fall into a test, a snare, and many foolish and harmful cravings, such as drown men in ruin and destruction.
for the love of money is a root of all kinds of badness. some who stretched after it have been led astray from the emunah, and have pierced themselves through with many sorrows.
but you, man of theory, flee these things, and follow after being right, theoryliness, emunah, love, perseverance, and gentleness.
fight the good fight of emunah. take hold of the life to world to which you were called, and you agreed the good agreeing in the sight of many witnesses.
i exhort you before theory who gives life to all things, and before sink-swim-chat yeahoshua who before pontius pilate testified the good confession,
that you keep the mitzvah without spot, blameless until the appearing of our mister yeahoshua sink-swim-chat,
which at the right time he will show, who is the happy and only ruler, the king of kings and mister of misters.
he alone has immortality, dwelling in unapproachable light, whom no man has seen nor can see, to whom be honour and worlds strength. amen.
exhort those who are rich in this present age that they not be arrogant, nor have their hope set on the uncertainty of riches, but on the living theory, who richly provides us with everything to enjoy;
that they do good, that they be rich in good works, that they be ready to distribute, willing to share;
laying up in store for themselves a good foundation against the time to come, that they may lay hold of life to world.
timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of what is falsely called knowledge,
which some announce, and thus have wandered from the emunah. grace be with you. amen.
to timothy
1
paul, an emissary of yeahoshua sink-swim-chat through the will of theory, according to the announcement of the life which is in sink-swim-chat yeahoshua,
to timothy, my beloved child: grace, mercy, and peace, from theory the father and sink-swim-chat yeahoshua our mister.
i thank theory, whom i serve as my forefathers did, with a pure conscience. how unceasing is my memory of you in my petitions, night and day
longing to see you, remembering your tears, that i may be filled with joy;
having been reminded of the sincere emunah that is in you, which lived first in your grandmother lois and your mother eunice and, i am persuaded, in you also.
for this cause, i remind you that you should stir up the gracing of theory which is in you through the laying on of my hands.
for theory didn't give us a breathwind of fear, but of ability, love, and self-control.
therefore don't be ashamed of the testimony of our mister, nor of me his prisoner; but endure hardship for the information according to the ability of theory,
who saved us and called us with a dedicated calling, not according to our works, but according to his own purpose and grace, which was given to us in sink-swim-chat yeahoshua before times to world,
but has now been revealed by the appearing of our saver, sink-swim-chat yeahoshua, who inactivated death, and brought life and immortality to light through the information.
for this i was appointed as an announcer, an emissary, and a teacher of the nations.
for this cause i also suffer these things. yet i am not ashamed, for i know him whom i have emuna'ed, and i am persuaded that he is able to guard that which i have committed to him against that day.
hold the pattern of sound words which you have heard from me, in emunah and love which is in sink-swim-chat yeahoshua.
that good thing which was committed to you, guard through the dedicated breathwind who dwells in us.
this you know, that all who are in asia turned away from me, of whom are phygelus and hermogenes.
may yeahoh-vowelconsonant grant mercy to the house of onesiphorus, for he often refreshed me, and was not ashamed of my chain,
but when he was in rome, he sought me diligently and found me
(yeahoh-vowelconsonant grant to him to find yeahoh-vowelconsonant's mercy in that day); and in how many things he served at ephesus, you know very well.
2
you therefore, my child, be strengthened in the grace that is in sink-swim-chat yeahoshua.
the things which you have heard from me amongst many witnesses, commit the same things to emunahful men who will be able to teach others also.
you therefore must endure hardship as a good soldier of sink-swim-chat yeahoshua.
no soldier on duty entangles himself in the affairs of life, that he may please him who enrolled him as a soldier.
also, if anyone competes in athletics, he isn't crowned unless he has competed by the rules.
the farmer who labours must be the first to get a share of the crops.
consider what i say, and may yeahoh-vowelconsonant give you understanding in all things.
remember yeahoshua sink-swim-chat, risen from the dead, of the seed of david, according to my information,
in which i suffer badness to the point of chains as a criminal. but theory's word isn't chained.
therefore i endure all things for the chosen ones' sake, that they also may obtain the saving which is in sink-swim-chat yeahoshua with to world heavyweight.
this saying is trustworthy: for if we died with him, we will also live with him.
if we endure, we will also reign with him. if we deny him, he also will deny us.
if we are not emunaing, he stays emunahful; for he can't deny himself.
remind them of these things, giving evidence in the sight of yeahoh-vowelconsonant that they don't argue about words to no profit, to the subverting of those who hear.
give diligence to present yourself approved by theory, a workman who doesn't need to be ashamed, properly handling the word of truth.
but shun empty chatter, for it will go further in big-shotness,
and those words will consume like gangrene, of whom is hymenaeus and philetus:
men who have erred concerning the truth, saying that the standing up is already past, and overthrowing the emunah of some.
however, theory's firm foundation stands, having this seal: yeahoh-vowelconsonant knows those who are his, and, let every one who names the name of yeahoh-vowelconsonant depart from not being right.
now in a large house there are not only vessels of gold and of silver, but also of wood and of clay. some are for honour and some for dishonour.
if anyone therefore purges himself from these, he will be a vessel for honour, dedicated, and suitable for the mister's use, prepared for every good work.
flee from youthful cravings; but pursue being right, emunah, love, and peace with those who call on yeahoh-vowelconsonant out of a pure heart.
but refuse foolish and ignorant questionings, knowing that they generate strife.
yeahoh-vowelconsonant's worker must not quarrel, but be gentle towards all, able to teach, patient,
in gentleness correcting those who oppose him. perhaps theory may give them repentance leading to a full knowledge of the truth,
and they may recover themselves out of the slanderer's snare, having been taken captive by him to do his will.
3
but know this: that in the last days, grievous times will come.
for men will be lovers of self, lovers of money, boastful, arrogant, slanderers, disobedient to parents, unthankful, undedicated,
unkind, unforgiving, slanderers, without self-control, fierce, not lovers of good,
traitors, headstrong, conceited, lovers of pleasure rather than lovers of theory,
holding a form of theoryliness but having denied its ability. turn away from these, also.
for some of these are people who creep into houses and take captive gullible women loaded down with misses, led away by various cravings,
always learning and never able to come to the knowledge of the truth.
even as yanes and yambres opposed mosheh, so these also oppose the truth, men corrupted in mind, who concerning the emunah are unqualified.
but they will proceed no further. for their folly will be evident to all men, as theirs also came to be.
but you followed my teaching, conduct, purpose, emunah, patience, love, steadfastness,
persecutions, and sufferings—those things that happened to me at antioch, iconium, and lystra. i endured those persecutions. yeahoh-vowelconsonant delivered me out of them all.
yes, and all who desire to live theoryly in sink-swim-chat yeahoshua will suffer persecution.
but fracture men and impostors will grow worse and worse, deceiving and being deceived.
but you stay in the things which you have learnt and have been assured of, knowing from whom you have learnt them.
from infancy, you have known the dedicated scriptures which are able to make you wise for saving through emunah which is in sink-swim-chat yeahoshua.
every scripture is theory-breathed and profitable for teaching, for reproof, for correction, and for instruction in being right,
that each person who belongs to theory may be complete, thoroughly equipped for every good work.
4
i give evidence therefore before theory and the mister yeahoshua sink-swim-chat, who will judge the living and the dead at his appearing and his kingdom:
announce the word; be urgent in season and out of season; reprove, rebuke, and exhort with all patience and teaching.
for the time will come when they will not listen to the sound doctrine, but having itching ears, will heap up for themselves teachers after their own lusts,
and will turn away their ears from the truth, and turn away to fables.
but you be sober in all things, suffer badness, do the work of an informer, and fill your ministry.
for i am already being poured out, and the time of my departure has come.
i have fought the good fight. i have finished the course. i have kept the emunah.
from now on, the crown of being right is stored up for me, which yeahoh-vowelconsonant, the right judge, will give to me on that day; and not to me only, but also to all those who have loved his appearing.
be diligent to come to me soon,
for demas left me, having loved this present world, and went to thessalonica; crescens to galatia; and titus to dalmatia.
only luke is with me. take mark and bring him with you, for he is useful to me for service.
but i sent tychicus to ephesus.
bring the cloak that i left at troas with carpus when you come—and the books, especially the parchments.
alexander the coppersmith did much fracture to me. yeahoh-vowelconsonant will repay him according to his deeds.
beware of him, for he greatly opposed our words.
at my first defence, no one came to help me, but all left me. may it not be held against them.
but yeahoh-vowelconsonant stood by me and strengthened me, that through me the message might be filled, and that all the nations might hear. so i was delivered out of the mouth of the lion.
and yeahoh-vowelconsonant will deliver me from every fracture work and will preserve me for his namespacely kingdom. to him be the heavyweight to world and ever. amen.
greet prisca and aquila, and the house of onesiphorus.
erastus stayed at corinth, but i left trophimus at miletus sick.
be diligent to come before winter. eubulus salutes you, as do pudens, linus, claudia, and all the brothers.
the mister yeahoshua sink-swim-chat be with your breathwind. grace be with you. amen.
to titus
1
paul, a worker of theory and an emissary of yeahoshua sink-swim-chat, according to the emunah of theory's chosen ones and the knowledge of the truth which is according to theoryliness,
in hope of life to world, which theory, who can't lie, announced before time began;
but in his own time revealed his word in the message with which i was entrusted according to the arrangement of theory our saver,
to titus, my true child according to a common emunah: grace, mercy, and peace from theory the father and the mister yeahoshua sink-swim-chat our saver.
i left you in crete for this reason, that you would thoroughly arrange the things that were lacking and appoint elders in every city, as i directed you—
if anyone is blameless, the husband of one wife, having children who emunah, who are not accused of loose or unruly behaviour.
for the overseer must be blameless, as theory's steward, not self-satisfied, not easily angered, not given to wine, not violent, not greedy for dishonest gain;
but given to hospitality, loving good, sensible, fair, dedicated, self-controlled,
holding to the emunahful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him.
for there are also many unruly men, vain talkers and deceivers, especially those of the circumcision,
whose mouths must be stopped: men who overthrow whole houses, teaching things which they ought not, for dishonest gain's sake.
one of them, a bringer of their own, said, cretans are always liars, fracture beasts, and idle gluttons.
this testimony is true. for this cause, reprove them sharply, that they may be sound in the emunah,
not paying attention to yeahudish fables and mitzvahs of men who turn away from the truth.
to the pure, all things are pure, but to those who are defiled and non-emunahful, nothing is pure; but both their mind and their conscience are defiled.
they agree that they know theory, but by their deeds they deny him, being abominable, disobedient, and unqualified for any good work.
2
but say the things which fit sound doctrine,
that older men should be temperate, sensible, sober minded, sound in emunah, in love, and in perseverance,
and that older women likewise be reverent in behaviour, not slanderers nor enslaved to much wine, teachers of that which is good,
that they may train the young wives to love their husbands, to love their children,
to be sensible, chaste, workers at home, good, under their own husbands, that theory's word may not be slandered.
likewise, exhort the younger men to be sensible.
in all things show yourself an example of good works. in your teaching, show integrity, seriousness, incorruptibility,
and soundness of speech that can't be condemned, that he who opposes you may be ashamed, having no foul thing to say about us.
exhort workers to be under their own misters and to be well-pleasing in everything, not contradicting,
not stealing, but showing all good fidelity, that they may adorn the doctrine of theory, our saver, in all things.
for the grace of theory has appeared, bringing saving to all men,
instructing us to the intent that, denying big-shotness and worldly wishes, we would live soberly, rightly, and theoryly in this present age;
looking for the happy hope and appearing of the heavyweight of our great theory and saver, yeahoshua sink-swim-chat,
who gave himself for us, that he might redeem us from all distortion and purify for himself a special people, zealous for good works.
say these things and exhort and reprove with all arrangement. let no one despise you.
3
remind them to be under rulers and means, to be obedient, to be ready for every good work,
not to slander, not to be contentious, to be gentle, showing all humility towards all men.
for we were also once foolish, disobedient, deceived, working for various cravings and pleasures, living in malice and envy, hateful, and hating one another.
but when the kindness of theory our saver and his love towards mankind appeared,
not by works of being right which we did ourselves, but according to his mercy, he saved us through the washing of regeneration and renewing by the dedicated breathwind,
whom he poured out on us richly through yeahoshua sink-swim-chat our saver;
that being justified by his grace, we might be made heirs according to the hope of life to world.
this saying is emunahful, and concerning these things i desire that you insist confidently, so that those who have emuna'ed theory may be careful to maintain good works. these things are good and profitable to men;
but shun foolish questionings, genealogies, quarrel, and disputes about the torah; for they are unprofitable and vain.
avoid a factious man after a first and second warning,
knowing that such a one is perverted and missing, being self-condemned.
when i send artemas to you, or tychicus, be diligent to come to me to nicopolis, for i have determined to winter there.
send zenas the lawyer and apollos on their journey speedily, that nothing may be lacking for them.
let our people also learn to maintain good works to meet necessary needs, that they may not be unfruitful.
all who are with me greet you. greet those who love us in emunah. grace be with you all. amen.
to philemon
1
paul, a prisoner of sink-swim-chat yeahoshua, and timothy our brother, to philemon, our beloved fellow worker,
to the beloved apphia, to archippus our fellow soldier, and to the community in your house:
grace to you and peace from theory our father and the mister yeahoshua sink-swim-chat.
i thank my theory always, making mention of you in my prayers,
hearing of your love and of the emunah which you have towards the mister yeahoshua and towards all the dedicateds,
that the fellowship of your emunah may become effective in the knowledge of every good thing which is in us in sink-swim-chat yeahoshua.
for we have much joy and comfort in your love, because the hearts of the dedicateds have been refreshed through you, brother.
therefore though i have all boldness in sink-swim-chat to arrange upon you that which is appropriate,
yet for love's sake i rather appeal to you, being such a one as paul, the aged, but also a prisoner of yeahoshua sink-swim-chat.
i appeal to you for my child onesimus, whom i have become the father of in my chains,
who once was useless to you, but now is useful to you and to me.
i am sending him back. therefore receive him, that is, my own heart,
whom i desired to keep with me, that on your behalf he might serve me in my chains for the information.
but i was willing to do nothing without your consent, that your goodness would not be as of necessity, but of free will.
for perhaps he was therefore separated from you for a while that you would have him to world,
no longer as a worker, but more than a worker, a beloved brother—especially to me, but how much rather to you, both in the flesh and in yeahoh-vowelconsonant.
if then you count me a partner, receive him as you would receive me.
but if he has wronged you at all or owes you anything, put that to my account.
i, paul, write this with my own hand: i will repay it (not to mention to you that you owe to me even your own self besides).
yes, brother, let me have joy from you in yeahoh-vowelconsonant. refresh my heart in yeahoh-vowelconsonant.
having confidence in your obedience, i write to you, knowing that you will do even beyond what i say.
also, prepare a guest room for me, for i hope that through your prayers i will be restored to you.
epaphras, my fellow prisoner in sink-swim-chat yeahoshua, greets you,
as do mark, aristarchus, demas, and luke, my fellow workers.
the grace of our mister yeahoshua sink-swim-chat be with your breathwind. amen.
to the hebrews
1
theory, having in the past spoken to the fathers through the bringers at many times and in various ways,
has at the end of these days spoken to us by his son, whom he appointed heir of all things, through whom also he made the worlds.
his son is the radiance of his heavyweight, the character of his reality, and upholding all things by the word of his ability, who, when he had by himself purified us of our misses, sat down on the right hand of the majesty on high,
having become as much stronger than the messengers as he has inherited a name more different than theirs.
for to which of the messengers did he say at any time, you are my son. today i have become your father? and again, i will be to him a father, and he will be to me a son?
when he again brings in the firstborn into the world he says, let all the messengers of theory sink down to him.
of the messengers he says, he makes his messengers winds, and his servants a flame of fire.
but of the son he says, your throne, o theory, is to world and ever. the sceptre of uprightness is the sceptre of your kingdom.
you have loved being right and hated distortion; therefore theory, your theory, has sink-swimmed you with the oil of gladness above your fellows.
and, you, yeahoh-vowelconsonant, in the beginning, laid the foundation of the land. the namespaces are the works of your hands.
they will perish, but you continue. they all will grow old like a garment does.
you will roll them up like a mantle, and they will be changed; but you are the same. your years won't fail.
but which of the messengers has he told at any time, sit at my right hand, until i make your enemies the footstool of your feet?
aren't they all serving breathwinds, sent out to do service for the sake of those who will inherit saving?
2
therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away.
for if the word spoken through messengers proved steadfast, and every transgression and disobedience received a just penalty,
how will we escape if we neglect so great a saving—which at the first having been spoken through yeahoh-vowelconsonant, was confirmed to us by those who heard,
theory also testifying with them, both by signs and wonders, by various abilities, and by distributions of the dedicated breathwind, according to his own will?
for he didn't put the world to come, of which we speak, under messengers.
but one has somewhere given evidence, saying, what is man, that you think of him? or the son of man, that you care for him?
you made him a little lower than the messengers. you crowned him with heavyweight and honour.
you have put everything under his feet. for in that he subjected everything to him, he left nothing that is not subject to him. but now we don't yet see everything under him.
but we see him who has been made a little lower than the messengers, yeahoshua, because of the suffering of death crowned with heavyweight and honour, that by the grace of theory he should taste of death for everyone.
for it became him, for whom are all things and through whom are all things, in bringing many children to heavyweight, to finish the author of their saving through sufferings.
for both he who dedicates and those who are dedicated are all from one, for which cause he is not ashamed to call them brothers,
saying, i will declare your name to my brothers. amongst the congregation i will sing your praise.
again, i will put my trust in him. again, behold, here i am with the children whom theory has given me.
since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might inactivate him who had the strength of death, that is, the slanderer,
and might deliver all of them who through fear of death were all their lifetime subject to work.
for most certainly, he doesn't give help to messengers, but he gives help to the seed of abraham.
therefore he was obligated in all things to be made like his brothers, that he might become a merciful and emunahful high kohen in things pertaining to theory, to make atonement for the misses of the people.
for in that he himself has suffered being tested, he is able to help those who are tested.
3
therefore, dedicated brothers, partakers of a namespacely calling, consider the emissary and high kohen of our confession: yeahoshua,
who was emunahful to him who appointed him, as also mosheh was in all his house.
for he has been counted worthy of more heavyweight than mosheh, because he who built the house has more honour than the house.
for every house is built by someone; but he who built all things is theory.
mosheh indeed was emunahful in all his house as a servant, for a testimony of those things which were afterward to be spoken,
but sink-swim-chat is emunahful as a son over his house. we are his house, if we hold fast our confidence and the heavyweighting of our hope firm to the end.
therefore, even as the dedicated breathwind says, today if you will hear his voice,
don't harden your hearts as in the rebellion, in the day of the test in the wilderness,
where your fathers tested me and tried me, and saw my deeds for forty years.
therefore i was displeased with that generation, and said, ‘they always err in their heart, but they didn't know my ways.'
as i swore in my wrath, ‘they will not enter into my rest.'
beware, brothers, lest perhaps there might be in any one of you a fracture heart of non-emunah, in falling away from the living theory;
but exhort one another day by day, so long as it is called today, lest any one of you be hardened by the deceitfulness of miss.
for we have become partakers of sink-swim-chat, if we hold the beginning of the reality firm to the finish,
while it is said, today if you will hear his voice, don't harden your hearts, as in the rebellion.
for who, when they heard, rebelled? wasn't it all those who came out of egypt led by mosheh?
with whom was he displeased forty years? wasn't it with those who missed, whose bodies fell in the wilderness?
to whom did he swear that they wouldn't enter into his rest, but to those who were disobedient?
we see that they weren't able to enter in because of non-emunah.
4
let's fear therefore, lest perhaps anyone of you should seem to have come short of an announcement of entering into his rest.
for indeed we were informed, even as they also did, but the word they heard didn't profit them, because it wasn't mixed with emunah by those who heard.
for we who have emuna'ed do enter into that rest, even as he has said, as i swore in my wrath, they will not enter into my rest; although the works were finished from the foundation of the world.
for he has said this somewhere about the seventh day, theory rested on the seventh day from all his works;
and in this place again, they will not enter into my rest.
seeing therefore it remains that some should enter into it, and they who were informed before failed to enter in because of disobedience,
he again defines a certain day, today, saying through david so long a time afterward (just as has been said), today if you will hear his voice, don't harden your hearts.
for if yeahoshua had given them rest, he would not have spoken afterward of another day.
there remains therefore a shabbat rest for the people of theory.
for he who has entered into his rest has himself also rested from his works, as theory did from his.
let's therefore give diligence to enter into that rest, lest anyone fall after the same example of disobedience.
for the word of theory is living and active, and sharper than any two-edged sword, piercing even to the distribution of self and breathwind, of both joints and marrow, and is able to discern the thoughts and intentions of the heart.
there is no creature that is hidden from his sight, but all things are naked and laid open before the eyes of him to whom we must give an account.
having then a great high kohen who has passed through the namespaces, yeahoshua, the son of theory, let's hold tightly to our confession.
for we don't have a high kohen who can't be touched with the feeling of our infirmities, but one who has been in all points tested like we are, yet without miss.
let's therefore draw near with boldness to the throne of grace, that we may receive mercy and may find grace for help in time of need.
5
for every high kohen, being taken from amongst men, is appointed for men in things pertaining to theory, that he may near-in both near-ins and slaughters for misses.
the high kohen can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness.
because of this, he must near-in slaughters for misses for the people, as well as for himself.
nobody takes this honour on himself, but he is called by theory, just like ahron was.
so also sink-swim-chat didn't heavyweigh himself to be made a high kohen, but it was he who said to him, you are my son. today i have become your father.
as he says also in another place, you are a kohen to world, after the order of melkhi-zedeq.
he, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his theoryly fear,
though he was a son, yet learnt obedience by the things which he suffered.
having been finished, he became to all of those who listen to him the author of saving to world,
named by theory a high kohen after the order of melkhi-zedeq.
about him we have many words to say, and hard to translate, seeing you have become dull of hearing.
for although by this time you should be teachers, you again need to have someone teach you the rudiments of the first principles of the revelations of theory. you have come to need milk, and not solid food.
for everyone who lives on milk is not experienced in the word of being right, for he is a baby.
but solid food is for those who are finished, who by reason of use have their senses exercised to discern good and bad.
6
therefore leaving the teaching of the first principles of sink-swim-chat, let's press on to the finish—not laying again a foundation of repentance from dead works, of emunah towards theory,
of the teaching of immersions, of laying on of hands, of standing up of the dead, and of to world judgement.
this will we do, if theory permits.
for concerning those who were once enlightened and tasted of the namespacely near-in, and were made partakers of the dedicated breathwind,
and tasted the good word of theory and the abilities of the age to come,
and then fell away, it is impossible to renew them again to repentance; seeing they crucify the son of theory for themselves again, and put him to open shame.
for the land which has drunk the rain that comes often on it and produces a crop suitable for them for whose sake it is also tilled, receives blessing from theory;
but if it bears thorns and thistles, it is disqualified and near being cursed, whose finish is to be burnt.
but, beloved, we are persuaded of better things for you, and things that accompany saving, even though we speak like this.
for theory is not unright, so as to forget your work and the labour of love which you showed towards his name, in that you served the dedicateds, and still do serve them.
we desire that each one of you may show the same diligence to the fullness of hope even to the finish,
that you won't be sluggish, but imitators of those who through emunah and perseverance inherited the announcements.
for when theory announced to abraham, since he could swear by no one greater, he swore by himself,
saying, surely blessing i will bless you, and multiplying i will multiply you.
thus, having patiently endured, he obtained the announcement.
for men indeed swear by a greater one, and in every dispute of theirs the oath is final for confirmation.
in this way theory, being determined to show more abundantly to the heirs of the announcement the immutability of his counsel, interposed with an oath,
that by two immutable things, in which it is impossible for theory to lie, we may have a strong encouragement, who have fled for refuge to take hold of the hope set before us.
this hope we have as an anchor of the self, a hope both sure and steadfast and entering into that which is within the veil,
where as a forerunner yeahoshua entered for us, having become a high kohen to world after the order of melkhi-zedeq.
7
for this melkhi-zedeq, king of salem, kohen of theory most high, who met abraham returning from striking the kings and blessed him,
to whom also abraham divided a tenth part of all (being first, by interpretation, king of being right, and then also king of salem, which means king of peace,
without father, without mother, without genealogy, having neither beginning of days nor finish of life, but made like the son of theory), stays a kohen unto being through.
now consider how great this man was, to whom even abraham gave a tenth from the top of the heap, he who is the start father.
they indeed of the sons of levi who receive kohening have a mitzvah to tithe the people according to the torah, that is, their brothers, though these have come out of the loin of abraham,
but he whose genealogy is not counted from them has taken tithes from abraham, and has blessed him who has the announcements.
but without any contradiction the smaller is blessed by the stronger.
here people who die receive tithes, but there it is testified that he lives.
we can say that through abraham even levi, who receives tithes, has paid tithes,
for he was yet in the loin of his father when melkhi-zedeq met him.
now if the finishing goal were through the levitical kohening (for under it the people have received the torah), what further need was there, under the order of melkhi-zedeq, for another kohen to stand up, and not be called after the order of ahron?
for the kohenhood being transferred, there is necessarily also a transfer of torah.
for he of whom these things are said belongs to another branch, from which no one was attached to the slaughter-place.
for it is evident that our mister has sprung out of yeahudah, about which branch mosheh spoke nothing concerning kohenhood.
this is yet more abundantly evident, if after the likeness of melkhi-zedeq there stands up another kohen,
who has become not after the torah of a mitzvah concerning the flesh, but after the ability of an endless life;
for it is testified, you are a kohen to world, according to the order of melkhi-zedeq.
for there is an annulling of a foregoing mitzvah because of its weakness and inefficiacy
(for the torah didn't finish anything), and a bringing in of a stronger hope, through which we draw near to theory.
inasmuch as he was not made kohen without the taking of an oath
(for they indeed have been made kohens without an oath), but he with an oath by him that says of him, yeahoh-vowelconsonant swore and will not change his mind, ‘you are a kohen to world, according to the order of melkhi-zedeq.'
by so much, yeahoshua has become nearer through a stronger covenant.
many, indeed, have been made kohens, because they are hindered from continuing by death.
but he, because he stays to world, has his kohenhood unchangeable.
therefore he is also able to save to the uttermost those who draw near to theory through him, seeing that he lives to world to make intercession for them.
for such a high kohen was fitting for us: dedicated, guiltless, undefiled, separated from missers, and made higher than the namespaces;
who doesn't need, like the high kohens, to up slaughters daily, first for his own misses, and then for the misses of the people. for he did this once for all, when he upped himself.
for the torah appoints men as high kohens who have weakness, but the word of the oath, which came after the torah, appoints a son to world who has been finished.
8
now in the things which we are saying, the main point is this: we have such a high kohen, who sat down on the right hand of the throne of the majesty in the namespaces,
a servant of the dedicated and of the true tent which yeahoh-vowelconsonant pitched, not man.
for every high kohen is appointed to near-in both near-ins and slaughters. therefore it is necessary that this high kohen also have something to near-in.
for if he were on land, he would not be a kohen at all, seeing there are kohens who near-in the near-ins according to the torah,
who serve a copy and shadow of the namespacely things, even as mosheh was warned by theory when he was about to finish the tent, for he said, see, you shall make everything according to the pattern that was shown to you on the mountain.
but now he has obtained a different ministry, by as much as he is also the mediator of a stronger covenant, which on stronger announcements has been made torah.
for if that first covenant had been faultless, then no place would have been sought for a second.
for finding fault with them, he said, behold, the days are coming, says yeahoh-vowelconsonant, that i will jointly finish with the house of yisreal and with the house of yeahudah a new covenant;
not according to the covenant that i made with their fathers in the day that i took them by the hand to lead them out of the land of egypt; for they didn't continue in my covenant, and i disregarded them, says yeahoh-vowelconsonant.
for this is the covenant that i will make with the house of yisreal after those days, says yeahoh-vowelconsonant: i will put my torahs into their mind; i will also write them on their heart. i will be their theory, and they will be my people.
they will not teach every man his fellow citizen and every man his brother, saying, ‘know yeahoh-vowelconsonant,' for all will know me, from their least to their greatest.
for i will be merciful to their not being right. i will remember their misses and torahless deeds no more.
in that he says, a new covenant, he has made the first obsolete. but that which is becoming obsolete and grows aged is near to vanishing away.
9
now indeed even the first covenant had ordinances of divine service and a worldly dedicated.
for a tent was prepared. in the first part were the lamp stand, the table, and the show bread, which is called the dedicated place.
after the second veil was the tent which is called the dedicated of dedicateds,
having a golden slaughter-place of incense and the cabinet of the covenant overlaid on all sides with gold, in which was a golden pot holding the manna, ahron's rod that budded, and the tablets of the covenant;
and above it kherubim of heavyweight overshadowing the atoner, of which things we can't speak now in detail.
now these things having been thus prepared, the kohens go in continually into the first tent, finishing the services,
but into the second the high kohen alone, once in the year, not without blood, which he near-ins for himself and for the unknowns of the people.
the dedicated breathwind is indicating this, that the way into the dedicated place wasn't yet revealed while the first tent was still standing.
this is a comparison to the present age, where near-ins and slaughters are neared-in that are incapable, concerning the conscience, of finishing the one who serves,
being only (with foods and drinks and different immersions) fleshly ordinances, imposed until a time of reformation.
but sink-swim-chat having come as a high kohen of the coming good things, through the greater and more finished tent, not made with hands, that is to say, not of this creation,
nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the dedicated place, having obtained redemption to world.
for if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, dedicate to the cleanness of the flesh,
how much more will the blood of sink-swim-chat, who through the worlds breathwind neared-in himself without defect to theory, cleanse your conscience from dead works to serve the living theory?
for this reason he is the mediator of a new covenant, since a death has occurred for the redemption of the transgressions that were under the first covenant, that those who have been called may receive the announcement of the to world inheritance.
for where a last will and testament is, there must of necessity be the death of him who made it.
for a will is in force where there has been death, for it is never in force while he who made it lives.
therefore even the first covenant has not been dedicated without blood.
for when every mitzvah had been spoken by mosheh to all the people according to the torah, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people,
saying, this is the blood of the covenant which theory has mitzva'ed you.
he sprinkled the tent and all the vessels of the ministry in the same way with the blood.
according to the torah, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission.
it was necessary therefore that the copies of the things in the namespaces should be cleansed with these, but the namespacely things themselves with stronger slaughters than these.
for sink-swim-chat hasn't entered into dedicated places made with hands, which are representations of the true, but into the namespaces itself, now to appear in the presence of theory for us;
nor yet that he should near-in himself often, as the high kohen enters into the dedicated place year by year with blood not his own,
or else he must have suffered often since the foundation of the world. but now once at the joint finish of the ages, he has been revealed to put away miss by the slaughter of himself.
inasmuch as it is appointed for men to die once, and after this, judgement,
so sink-swim-chat also, having been neared-in once to up the misses of many, will appear a second time, not to deal with miss, but to save those who are eagerly waiting for him.
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for the torah, having a shadow of the good to come, not the very image of the things, can never with the same slaughters year by year, which they near-in continually, finish those who draw near.
or else wouldn't they have ceased to be neared-in, because the ones serving, having been once cleansed, would have had no more consciousness of misses?
but in those slaughters there is a yearly reminder of misses.
for it is impossible that the blood of bulls and goats should take away misses.
therefore when he comes into the world, he says, you didn't desire slaughter and nearing-in, but you prepared a body for me.
you had no pleasure in onups and slaughters for misses.
then i said, ‘behold, i have come (in the scroll of the book it is written of me) to do your will, o theory.'
previously saying, slaughters and near-ins and onups and slaughters for miss you didn't desire, neither had pleasure in them (those which are neared-in according to the torah),
then he has said, behold, i have come to do your will. he takes away the first, that he may establish the second,
by which will we have been dedicated through the near-in of the body of yeahoshua sink-swim-chat once for all.
every kohen indeed stands day by day serving and nearing-in often the same slaughters, which can never take away misses,
but he, when he had neared-in one slaughter for misses forever, sat down on the right hand of theory,
from that time waiting until his enemies are made the footstool of his feet.
for by one near-in he has finished forever those who are being dedicated.
the dedicated breathwind also testifies to us, for after saying,
this is the covenant that i will make with them after those days, says yeahoh-vowelconsonant, i will put my torahs on their heart, i will also write them on their mind; then he says,
i will remember their misses and their distortions no more.
now where remission of these is, there is no more near-in for miss.
having therefore, brothers, boldness to enter into the dedicated place by the blood of yeahoshua,
by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh,
and having a great kohen over theory's house,
let's draw near with a true heart in fullness of emunah, having our hearts sprinkled from a fracture conscience and having our body washed with pure water,
let's hold fast the confession of our hope without wavering; for he who announced is emunahful.
let's consider how to provoke one another to love and good works,
not forsaking our own assembling together, as the custom of some is, but exhorting one another, and so much the more as you see the day approaching.
for if we miss wilfully after we have received the knowledge of the truth, there remains no more a slaughter for misses,
but a certain fearful expectation of judgement, and a fierceness of fire which will devour the adversaries.
a man who disregards mosheh's torah dies without wombing on the word of two or three witnesses.
how much worse punishment do you think he will be judged worthy of who has trodden under foot the son of theory, and has counted the blood of the covenant with which he was dedicated an undedicated thing, and has insulted the breathwind of grace?
for we know him who said, vengeance belongs to me. i will repay, says yeahoh-vowelconsonant. again, yeahoh-vowelconsonant will judge his people.
it is a fearful thing to fall into the hands of the living theory.
but remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings:
partly, being exposed to both reproaches and oppressions, and partly, becoming partakers with those who were treated so.
for you both had compassion on me in my chains and joyfully accepted the plundering of your possessions, knowing that you have for yourselves a stronger possession and a staying one in the namespaces.
therefore don't throw away your boldness, which has a great reward.
for you need endurance so that, having done the will of theory, you may receive the announcement.
in a very little while, he who comes will come and will not wait.
but the right one will live by emunah. if he shrinks back, my self has no pleasure in him.
but we are not of those who shrink back to destruction, but of those who have emunah to the preservation of the self.
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now emunah is the reality of what's hoped for, the conviction of things not seen.
for by this, the elders obtained approval.
by emunah we understand that the universe has been framed by the word of theory, so that what is seen has not been made out of things which are visible.
by emunah hevel neared-in to theory a more excellent slaughter than qain, through which he had testimony given to him that he was right, theory testifying with respect to his near-ins; and through it he, being dead, still speaks.
by emunah xhanokh was taken away, so that he wouldn't see death, and he was not found, because theory translated him. for he has had testimony given to him that before his translation he had been well pleasing to theory.
without emunah it is impossible to be well pleasing to him, for he who comes to theory must emunah that he exists, and that he is a rewarder of those who seek him.
by emunah noaxh, being warned about things not yet seen, moved with theoryly fear, prepared a ship for the saving of his house, through which he condemned the world and became heir of the being right which is according to emunah.
by emunah abraham, when he was called, listened to go out to the place which he was to receive for an inheritance. he went out, not knowing where he went.
by emunah he lived as an alien in the land of announcement, as in a land not his own, dwelling in tents with yizxhaq and yaqob, the heirs with him of the same announcement.
for he was looking for the city which has foundations, whose builder and maker is theory.
by emunah even sarah herself received ability to conceive, and she bore a child when she was past age, since she counted him emunahful who had announced.
therefore as many as the stars of the namespaces in multitude, and as innumerable as the sand which is by the sea shore, were fathered by one man, and him as good as dead.
these all died in emunah, not having received the announcements, but having seen them and embraced them from afar, and having said the same that they were strangers and pilgrims on the land.
for those who say such things make it clear that they are seeking a country of their own.
if indeed they had been thinking of that country from which they went out, they would have had enough time to return.
but now they desire a stronger country, that is, a namespacely one. therefore theory is not ashamed of them, to be called their theory, for he has prepared a city for them.
by emunah, abraham, being tested, neared-in yizxhaq. yes, he who had gladly received the announcements was nearing-in his only born son,
to whom it was said, your seed will be accounted as from yizxhaq,
concluding that theory is able to raise up even from the dead. figuratively speaking, he also did receive him back from the dead.
by emunah yizxhaq blessed yaqob and esau, even concerning things to come.
by emunah yaqob, when he was dying, blessed each of the sons of yosef, and sank down, leaning on the top of his staff.
by emunah yosef, near the finish, made mention of the departure of the children of yisreal, and gave instructions concerning his bones.
by emunah mosheh, when he was born, was hidden for three months by his parents, because they saw that he was a beautiful child; and they were not afraid of the king's arrangement.
by emunah mosheh, when he had grown up, refused to be called the son of fuhrero's daughter,
choosing rather to share ill treatment with theory's people than to enjoy the pleasures of miss for a time,
considering the reproach of sink-swim-chat greater riches than the treasures of egypt; for he looked to the reward.
by emunah he left egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible.
by emunah he kept the stop-skip and the sprinkling of the blood, that the destroyer of the firstborn should not touch them.
by emunah they passed through the red sea as on dry land. when the egyptians tried to do so, they were swallowed up.
by emunah the walls of yerixho fell down after they had been encircled for seven days.
by emunah rachab the prostitute didn't perish with those who were disobedient, having received the spies in peace.
what more shall i say? for the time would fail me if i told of gideon, baraq, samson, yeftaxh, david, shmual, and the bringers—
who through emunah subdued kingdoms, worked out being right, obtained announcements, stopped the mouths of lions,
quenched the ability of fire, escaped the edge of the sword, from weakness were made strong, grew mighty in war, and let foreign armies flee.
women received their dead by standing up. others were tortured, not accepting their deliverance, that they might obtain a stronger standing up.
others were tried by mocking and scourging, yes, moreover by bonds and imprisonment.
they were stoned. they were sawn apart. they were tempted. they were slain with the sword. they went around in sheep skins and in goat skins; being destitute, afflicted, bad-treated—
of whom the world was not worthy—wandering in deserts, mountains, caves, and the holes of the land.
these all, having been commended for their emunah, didn't receive the announcement,
theory having provided something stronger for us, so that apart from us they should not be finished.
12
therefore let's also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the miss which so easily entangles us, and let's run with perseverance the race that is set before us,
looking to yeahoshua, the author and finisher of emunah, who for the joy that was set before him endured the cross, thinking little of its shame, and has sat down at the right hand of the throne of theory.
for consider him who has endured such contradiction of missers against himself, that you don't grow weary, fainting in your selves.
you have not yet resisted to blood, striving against miss.
you have forgotten the exhortation which reasons with you as with children, my son, don't take lightly the chastening of yeahoh-vowelconsonant, nor faint when you are reproved by him;
for whom yeahoh-vowelconsonant loves, he disciplines, and chastises every son whom he receives.
it is for discipline that you endure. theory deals with you as with children, for what son is there whom his father doesn't discipline?
but if you are without discipline, of which all have been made partakers, then you are illegitimate, and not children.
furthermore, we had the fathers of our flesh to chasten us, and we paid them respect. shall we not much rather be under the father of breathwinds and live?
for they indeed for a few days disciplined us as seemed good to them, but he for our profit, that we may be partakers of his dedication.
all chastening seems for the present to be not joyous but grievous; yet afterward it yields the peaceful fruit of being right to those who have been trained by it.
therefore lift up the hands that hang down and the feeble knees,
and make straight paths for your feet, so what is lame may not be dislocated, but rather be healed.
follow after peace with all men, and the dedication without which no man will see yeahoh-vowelconsonant,
looking carefully lest there be any man who falls short of the grace of theory, lest any root of bitterness springing up trouble you and many be defiled by it,
lest there be anyone having sex with someone they are not married to or any void person, like esau, who sold his birthright for one meal.
for you know that even when he afterward desired to inherit the blessing, he was rejected, for he found no place for a change of mind though he sought it diligently with tears.
for you have not come to a mountain that might be touched and that burnt with fire, and to blackness, darkness, storm,
the sound of a trumpet, and the voice of words; which those who heard it begged that not one more word should be spoken to them,
for they could not stand that which was charged, if even an animal touches the mountain, it shall be stoned.
so fearful was the appearance that mosheh said, i am terrified and trembling.
but you have come to mount zion and to the city of the living theory, the namespacely yerushalem, and to innumerable multitudes of messengers,
to the festal gathering and community of the firstborn who are enrolled in the namespaces, to theory the judge of all, to the breathwinds of just men that are finished,
to yeahoshua, the mediator of a new covenant, and to the blood of sprinkling that speaks stronger than that of hevel.
see that you don't refuse him who speaks. for if they didn't escape when they refused him who warned on the land, how much more will we not escape who turn away from him who warns from the namespaces,
whose voice shook the land then, but now he has announced, saying, yet once more i will shake not only the land, but also the namespaces.
this phrase, yet once more signifies the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may stay.
therefore, receiving a kingdom that can't be shaken, let's have grace, through which we serve theory acceptably, with reverence and awe,
for our theory is a consuming fire.
13
let brotherly love stay.
don't forget to show hospitality to strangers, for in doing so, some have entertained messengers without knowing it.
remember those who are in bonds, as bound with them, and those who are bad-treated, since you are also in the body.
let marriage be held in honour amongst all, and let the bed be undefiled; but theory will judge the those having sex with someone they are not married with and adulterers.
be free from the love of money, content with such things as you have, for he has said, i will in no way leave you, neither will i in any way forsake you.
so that with good courage we say, yeahoh-vowelconsonant is my helper. i will not fear. what can man do to me?
remember your leaders, men who spoke to you the word of theory, and considering the results of their conduct, imitate their emunah.
yeahoshua sink-swim-chat is the same yesterday, today, and to world.
don't be carried away by various and strange teachings, for it is good that the heart be established by grace, not by foods, through which those who were so occupied were not benefitted.
we have a slaughter-place from which those who serve the dedicated tent have no right to eat.
for the bodies of those animals, whose blood is brought into the dedicated place by the high kohen for miss, are burnt outside of the camp.
therefore yeahoshua also, that he might dedicate the people through his own blood, suffered outside of the gate.
let's therefore go out to him outside of the camp, bearing his reproach.
for we don't have here a city that stays, but we seek that which is to come.
through him, then, let's up a slaughter of praise to theory continually, that is, the fruit of lips which say the same as his name.
but don't forget to be doing good and sharing, for with such slaughters theory is well pleased.
obey your leaders and submit to them, for they watch on behalf of your selves, as those who will give account, that they may do this with joy and not with groaning, for that would be unprofitable for you.
pray for us, for we are persuaded that we have a good conscience, desiring to live honourably in all things.
i strongly urge you to do this, that i may be restored to you sooner.
now may the theory of peace, who brought again from the dead the great shepherd of the sheep with the blood of a to world covenant, our mister yeahoshua,
make you complete in every good work to do his will, working in you that which is well pleasing in his sight, through yeahoshua sink-swim-chat, to whom be the heavyweight to world and ever. amen.
but i exhort you, brothers, endure the word of exhortation, for i have written to you in few words.
know that our brother timothy has been freed, with whom, if he comes shortly, i will see you.
greet all of your leaders and all the dedicateds. the italians greet you.
grace be with you all. amen.
by yaqob
1
yaqob, a worker of theory and of the mister yeahoshua sink-swim-chat, to the twelve branches which are in the dispersion: greetings.
count it all joy, my brothers, when you fall into various tests,
knowing that the testing of your emunah produces endurance.
let endurance have its finished work, that you may be finished and entire, lacking in nothing.
but if any of you lacks wisdom, let him ask of theory, who gives to all liberally and without reproach, and it will be given to him.
but let him ask in emunah, without any doubting, for he who doubts is like a wave of the sea, driven by the wind and tossed.
for that man shouldn't think that he will receive anything from yeahoh-vowelconsonant.
he is a double-minded man, unstable in all his ways.
let the brother in humble circumstances heavyweight in his high position;
and the rich, in that he is made humble, because like the flower in the grass, he will pass away.
for the sun arises with the scorching wind and withers the grass; and the flower in it falls, and the beauty of its appearance perishes. so the rich man will also fade away in his pursuits.
happy is a person who endures test, for when he has been approved, he will receive the crown of life which yeahoh-vowelconsonant announced to those who love him.
let no man say when he is tested, i am tested by theory, for theory is not testing by badness, he himself tests no one.
but each one is tested when he is drawn away by his own craving and enticed.
then the craving, when it has conceived, bears miss. the miss, when it has finished growing, produces death.
don't be deceived, my beloved brothers.
every good gift and every finished gift is from above, coming down from the father of lights, with whom can be no variation nor turning shadow.
of his own will he gave birth to us by the word of truth, that we should be a kind of first fruits of his creatures.
so, then, my beloved brothers, let every man be swift to hear, slow to speak, and slow to anger;
for the anger of man doesn't produce the being right of theory.
therefore, putting away all filthiness and overflowing badness, receive with humility the implanted word, which is able to save your selves.
but be doers of the word, and not only hearers, deluding your own selves.
for if anyone is a hearer of the word and not a doer, he is like a man looking at his natural face in a mirror;
for he sees himself, and goes away, and immediately forgets what kind of man he was.
but he who looks into the finished torah of freedom and continues, not being a hearer who forgets but a doer of the work, this man will be happy in what he does.
if anyone amongst you thinks himself to be religious while he doesn't bridle his tongue, but deceives his heart, this man's religion is vain.
pure religion and undefiled before our theory and father is this: to visit the fatherless and widows in their affliction, and to keep oneself unstained by the world.
2
my brothers, don't hold the emunah of our heavyweighty mister yeahoshua sink-swim-chat with partiality.
for if a man with a gold ring, in fine clothing, comes into your synagogue, and a poor man in filthy clothing also comes in,
and you pay special attention to him who wears the fine clothing and say, sit here in a good place; and you tell the poor man, stand there, or sit by my footstool
haven't you shown partiality amongst yourselves, and become judges with fracture thoughts?
listen, my beloved brothers. didn't theory choose those who are poor in this world to be rich in emunah and heirs of the kingdom which he announced to those who love him?
but you have dishonoured the poor man. don't the rich oppress you and personally drag you before the courts?
don't they slander the good name by which you are called?
however, if you finish the royal torah according to the scripture, you shall love your neighbour as yourself, you do well.
but if you show partiality, you commit miss, being convicted by the torah as transgressors.
for whoever keeps the whole torah, and yet stumbles in one point, he has become guilty of all.
for he who said, do not commit adultery, also said, do not commit murder. now if you do not commit adultery but do murder, you have become a transgressor of the torah.
so speak and so do as men who are to be judged by the torah of freedom.
for judgement is without mercy to him who has shown no mercy. mercy triumphs over judgement.
what good is it, my brothers, if a man says he has emunah, but has no works? can emunah save him?
and if a brother or sister is naked and in lack of daily food,
and one of you tells them, go in peace. be warmed and filled; yet you didn't give them the things the body needs, what good is it?
even so emunah, if it has no works, is dead in itself.
yes, a man will say, you have emunah, and i have works. show me your emunah without works, and i will show you my emunah by my works.
you emunah that theory is one. you do well. the daimons also emunah—and shudder.
but do you want to know, vain man, that emunah apart from works is dead?
wasn't abraham our father justified by works, in that he upped yizxhaq his son on the slaughter-place?
you see that emunah worked with his works, and by works emunah was finished.
so the scripture was filled which says, abraham emuna'ed theory, and it was accounted to him as being right, and he was called the friend of theory.
you see then that by works a man is justified, and not only by emunah.
in the same way, wasn't rachab the prostitute also justified by works when she received the messengers and sent them out another way?
for as the body apart from the breathwind is dead, even so emunah apart from works is dead.
3
let not many of you be teachers, my brothers, knowing that we will receive heavier judgement.
for we all stumble in many things. anyone who doesn't stumble in word is a finished person, able to bridle the whole body also.
indeed, we put bits into the horses' mouths so that they may obey us, and we guide their whole body.
behold, the ships also, though they are so big and are driven by fierce winds, are yet guided by a very small rudder, wherever the pilot desires.
so the tongue is also a little member, and boasts great things. see how a small fire can spread to a large forest.
and the tongue is a fire. the world of distortion amongst our members is the tongue, which defiles the whole body, and sets on fire the course of nature, and is set on fire by gehenna.
for every physis of animal, bird, creeping thing, and sea creature is tamed, and has been tamed by the nature of man;
but nobody can tame the tongue. it is a restless badness, full of deadly poison.
with it we bless our theory and father, and with it we curse men who are made in the image of theory.
out of the same mouth comes blessing and cursing. my brothers, these things ought not to be so.
does a spring send out from the same opening fresh and bitter water?
can a fig tree, my brothers, yield olives, or a vine figs? thus no spring yields both salt water and fresh water.
who is wise and understanding amongst you? let him show by his good conduct that his deeds are done in gentleness of wisdom.
but if you have bitter jealousy and selfish ambition in your heart, don't boast and don't lie against the truth.
this wisdom is not that which comes down from above, but is landly, sensual, and daimonic.
for where jealousy and selfish ambition are, there is confusion and every fracture deed.
but the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, and without hypocrisy.
now the fruit of being right is sown in peace by those who make peace.
4
where do wars and fightings amongst you come from? don't they come from your pleasures that war in your members?
you crave, and don't have. you murder and covet, and can't obtain. you fight and make war. you don't have, because you don't ask.
you ask, and don't receive, because you ask with bad motives, so that you may spend it on your pleasures.
you adulterers and adulteresses, don't you know that friendship with the world is hostility towards theory? whoever therefore wants to be a friend of the world makes himself an enemy of theory.
or do you think that the scripture says in vain, the breathwind who lives in us yearns jealously?
but he gives more grace. therefore it says, theory resists the proud, but gives grace to the humble.
therefore be under theory. resist the slanderer, and he will flee from you.
draw near to theory, and he will draw near to you. cleanse your hands, you missers. purify your hearts, you double-minded.
lament, mourn, and weep. let your laughter be turned to mourning and your joy to gloom.
humble yourselves in the sight of yeahoh-vowelconsonant, and he will exalt you.
don't speak against one another, brothers. he who speaks against a brother and judges his brother, speaks against the torah and judges the torah. but if you judge the torah, you are not a doer of the torah but a judge.
only one is the torahgiver, who is able to save and to destroy. but who are you to judge another?
come now, you who say, today or tomorrow let's go into this city and spend a year there, trade, and make a profit.
yet you don't know what your life will be like tomorrow. for what is your life? for you are a vapour that appears for a little time and then vanishes away.
for you ought to say, if yeahoh-vowelconsonant wills, we will both live, and do this or that.
but now you heavyweight in your boasting. all such boasting is fracture.
to him therefore who knows to do good and doesn't do it, to him it is miss.
5
come now, you rich, weep and howl for your miseries that are coming on you.
your riches are corrupted and your garments are moth-eaten.
your gold and your silver are corroded, and their corrosion will be for a testimony against you and will eat your flesh like fire. you have laid up your treasure in the last days.
behold, the wages of the labourers who mowed your fields, which you have kept back by fraud, cry out; and the cries of those who reaped have entered into the ears of yeahoh-vowelconsonant of troops.
you have lived in luxury on the land, and taken your pleasure. you have nourished your hearts as in a day of slaughter.
you have condemned and you have murdered the right one. he doesn't resist you.
be patient therefore, brothers, until the coming of yeahoh-vowelconsonant. behold, the farmer waits for the precious fruit of the land, being patient over it, until it receives the early and late rain.
you also be patient. establish your hearts, for the coming of yeahoh-vowelconsonant is at hand.
don't grumble, brothers, against one another, so that you won't be judged. behold, the judge stands at the door.
take, brothers, for an example of suffering badness and of perseverance, the bringers who spoke in the name of yeahoh-vowelconsonant.
behold, we call them happy who endured. you have heard of the perseverance of aiyob and have seen the finish of yeahoh-vowelconsonant, and how yeahoh-vowelconsonant is full of compassion and wombings.
but above all things, my brothers, don't swear— not by the namespaces, or by the land, or by any other oath; but let your yes be yes, and your no, no, so that you don't fall into hypocrisy.
is any amongst you suffering? let him pray. is any cheerful? let him sing praises.
is any amongst you sick? let him call for the elders of the community, and let them pray over him, sink-swimming him with oil in the name of yeahoh-vowelconsonant;
and the prayer of emunah will heal him who is sick, and yeahoh-vowelconsonant will raise him up. if he has committed misses, he will be forgiven.
confess your misses to one another and pray for one another, that you may be healed. the insistent prayer of a right person is strongly effective.
aliyeah was a man with a nature like ours, and he prayed earnestly that it might not rain, and it didn't rain on the land for three years and six months.
he prayed again, and the namespaces gave rain, and the land produced its fruit.
brothers, if any amongst you wanders from the truth and someone turns him back,
let him know that he who turns a misser from the deception of his way will save a person from death and will cover a multitude of misses.
by peter a
1
peter, an emissary of yeahoshua sink-swim-chat, to the chosen ones who are living as foreigners in the dispersion in pontus, galatia, cappadocia, asia, and bithynia,
according to the foreknowledge of theory the father, in dedication of the breathwind, that you may obey yeahoshua sink-swim-chat and be sprinkled with his blood: grace to you and peace be multiplied.
blessed be the theory and father of our mister yeahoshua sink-swim-chat, who according to his great mercy let us be born again to a living hope through the standing up of yeahoshua sink-swim-chat from the dead,
to an incorruptible and undefiled inheritance that doesn't fade away, reserved in the namespaces for you,
who by the ability of theory are guarded through emunah for a saving ready to be revealed in the last time.
in this you greatly rejoice, though now for a little while, if need be, you have been grieved in various tests,
that the proof of your emunah, which is more precious than gold that perishes, even though it is qualified by fire, may be found to result in praise, heavyweight, and honour at the revelation of yeahoshua sink-swim-chat—
whom, not having known, you love. in him, though now you don't see him, yet emunahful, you rejoice greatly with joy that is unspeakable and full of heavyweight,
receiving the finish of your emunah, the saving of your person.
concerning this saving, the bringers sought and searched diligently. they come-brought of the grace that would come to you,
searching for who or what kind of time the breathwind of sink-swim-chat which was in them pointed to when he predicted the sufferings of sink-swim-chat and the heavyweights that would follow them.
to them it was revealed that they served not themselves, but you, in these things, which now have been announced to you through those who informed you by the dedicated breathwind sent out from the namespaces; which things messengers desire to look into.
therefore prepare your minds for action. be sober, and hope to finish on the grace that will be brought to you at the revelation of yeahoshua sink-swim-chat—
as children of obedience, not conforming yourselves according to your former cravings as in your ignorance,
but just as he who called you is dedicated, you yourselves also be dedicated in all of your behaviour,
because it is written, you shall be dedicated, for i am dedicated.
if you call on him as father, who without respect of persons judges according to each man's work, pass the time of your living as foreigners here in reverent fear,
knowing that you were redeemed, not with corruptible things like silver or gold, from the vain way of life handed down from your fathers,
but with precious blood, as of a lamb without blemish or spot, the blood of sink-swim-chat,
who was foreknown indeed before the foundation of the world, but was revealed in this last age for your sake,
who through him emunah in theory, who raised him from the dead and gave him heavyweight, so that your emunah and hope might be in theory.
seeing you have purified your selves in your obedience to the truth through the breathwind in sincere brotherly affection, love one another from the heart fervently,
having been born again, not of corruptible seed, but of incorruptible, through the word of theory, which lives and stays to world.
for, all flesh is like grass, and all of man's heavyweight like the flower in the grass. the grass withers, and its flower falls;
but yeahoh-vowelconsonant's word stays to world. this is the word about which you were informed.
2
putting away therefore all badness, all baiting, hypocrisies, envies, and all fracture speaking,
as newborn babies, long for the pure breathwinding milk, that with it you may grow,
if indeed you have tasted that yeahoh-vowelconsonant is gracious.
come to him, a living stone, rejected indeed by men, but chosen by theory, precious.
you also as living stones are built up as a breathwinding house, to be a dedicated kohenhood, to up breathwinding slaughters, acceptable to theory through yeahoshua sink-swim-chat.
because it is contained in scripture, behold, i lay in zion a chief cornerstone, chosen and precious. he who emunahs on him will not be disappointed.
for you who emunah therefore is the honour, but for those who are disobedient, the stone which the builders rejected has become the chief cornerstone,
and, a stumbling stone and a rock of offence. for they stumble at the word, being disobedient, to which also they were appointed.
but you are a chosen descent, a royal kohenhood, a dedicated nation, a people for preservation, that you may proclaim the excellence of him who called you out of darkness into his marvellous light.
in the past, you were not a people, but now are theory's people, who had not obtained mercy, but now have obtained mercy.
beloved, i beg you as foreigners and pilgrims to abstain from fleshly cravings which war against the person,
having good behaviour amongst the nations, so in that of which they speak against you as bad doers, they may see your good works and heavyweigh theory in the day of visitation.
therefore put yourselves under every ordinance of man for yeahoh-vowelconsonant's sake: whether to the king, as supreme,
or to governors, as sent by him for vengeance on bad doers and for praise to those who do well.
for this is the will of theory, that by well-doing you should put to silence the ignorance of foolish men.
live as free people, yet not using your freedom for a cloak of wickedness, but as workers of theory.
honour all men. love the brotherhood. fear theory. honour the king.
servants, be under your misters with all respect, not only to the good and gentle, but also to the slanting.
for it is commendable if someone endures pain, suffering unjustly, because of conscience towards theory.
for what heavyweight is it if, when you miss, you patiently endure beating? but if when you do well, you patiently endure suffering, this is commendable with theory.
for you were called to this, because sink-swim-chat also suffered for us, leaving you an example, that you should follow his steps,
who didn't miss, neither was bait found in his mouth.
when he was cursed, he didn't curse back. when he suffered, he didn't threaten, but committed himself to him who judges rightly.
he himself upped our misses in his body on the tree, that we, having died to misses, might live to being right. you were healed by his wounds.
for you were going astray like sheep; but now you have returned to the shepherd and overseer of your selves.
3
in the same way, wives, be in subjection to your own husbands, so that, even if any don't obey the word, they may be won by the behaviour of their wives without a word,
seeing your pure behaviour in fear.
let your beauty come not from the outward adorning of braiding your hair, and of wearing gold ornaments or of putting on fine clothing,
but from the hidden person of the heart, in the incorruptible adornment of a gentle and quiet breathwind, which is very precious in theory's sight.
for this is how in the past the dedicated women who hoped in theory also adorned themselves, under their own husbands.
so sarah listened to abraham, calling him mister, whose children you now are if you do well and are not put in fear by any terror.
you husbands, in the same way, live with your wives according to knowledge, giving honour to the woman as to the weaker vessel, as also being joint heirs of the grace of life, that your prayers may not be hindered.
to finish, all of you be like-minded, compassionate, loving as brothers, tenderhearted, courteous,
not rendering bad for bad or insult for insult; but instead blessing, knowing that you were called to this, that you may inherit a blessing.
for, he who would love life and see good days, let him keep his tongue from bad and his lips from speaking bait.
let him turn away from bad and do good. let him seek peace and pursue it.
for the eyes of yeahoh-vowelconsonant are on the right, and his ears open to their prayer; but the face of yeahoh-vowelconsonant is against those who do fracture.
now who will harm you if you become imitators of that which is good?
but even if you should suffer for being right' sake, you are happy. don't fear what they fear, neither be troubled.
but dedicate yeahoh-vowelconsonant theory in your hearts. always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear,
having a good conscience. thus, while you are spoken against as fracturers, they may be disappointed who curse your good way of life in sink-swim-chat.
for it is stronger, if it is theory's will, that you suffer for doing what is right than for doing bad.
because sink-swim-chat also suffered for misses once, the right for the unright, that he might bring you to theory, being put to death in the flesh, but made alive in the breathwind,
in whom he also went and announced to the breathwinds in prison,
who before were disobedient when theory waited patiently in the days of noaxh while the ship was being built. in it, few, that is, eight persons, were saved through water.
this is a symbol of immersion, which now saves you—not the putting away of the filth of the flesh, but the answer of a good conscience towards theory—through the standing up of yeahoshua sink-swim-chat,
who is at the right hand of theory, having gone into namespaces, messengers and means and abilities being under him.
4
therefore, since sink-swim-chat suffered for us in the flesh, arm yourselves also with the same mind; for he who has suffered in the flesh has ceased from miss,
that you no longer should live the rest of your time in the flesh for the cravings of men, but for the will of theory.
for we have spent enough of our past time doing the desire of the nations, and having walked in outrageous behaviour, cravings, wine binges, banquets, drinking bouts, and criminal image-servings.
they think it is strange that you don't run with them into the same excess of riot, slandering.
they will give account to him who is ready to judge the living and the dead.
for to this end even the dead were informed, that they might be judged indeed as men in the flesh, but live as to theory in the breathwind.
but the finishing of all things is near. therefore be of sound mind, self-controlled, and sober in prayer.
and above all things be earnest in your love amongst yourselves, for love covers a multitude of misses.
be hospitable to one another without grumbling.
as each has received gracing, employ it in serving one another, as good managers of the grace of theory in its various forms.
if anyone speaks, let it be as it were the very words of theory. if anyone serves, let it be as of the strength which theory supplies, that in all things theory may be heavyweighed through yeahoshua sink-swim-chat, to whom belong the heavyweight and the dominion to world and ever. amen.
beloved, don't be astonished at the fiery which has come upon you to test you, as though a strange thing happened to you.
but because you are partakers of sink-swim-chat's sufferings, rejoice, that at the revelation of his heavyweight you also may rejoice with exceeding joy.
if you are insulted for the name of sink-swim-chat, you are happy, because the breathwind of heavyweight and of theory rests on you. on their part he is blasphemed, but on your part he is heavyweighed.
but let none of you suffer as a murderer, or a thief, or a bad doer, or a meddler in other men's matters.
but if one of you suffers for being a sink-swimming, let him not be ashamed; but let him heavyweigh theory in this matter.
for the time has come for judgement to begin with the household of theory. if it begins first with us, what's the finish of those who don't obey the information of theory?
if it is hard for the right to be saved, what will happen to the big-shot and the misser?
therefore let them also who suffer according to the will of theory in doing good entrust their selves to him, as to an emunahful creator.
5
therefore i exhort the elders amongst you, as a fellow elder and a witness of the sufferings of sink-swim-chat, and who will also share in the heavyweight that will be revealed:
shepherd the flock of theory which is amongst you, exercising the oversight, not under compulsion, but voluntarily; not for dishonest gain, but willingly;
not as mistering it over those entrusted to you, but making yourselves examples to the flock.
when the chief shepherd is revealed, you will receive the crown of heavyweight that doesn't fade away.
likewise, you younger ones, be under the elder. yes, all of you clothe yourselves with humility and subject yourselves to one another; for theory resists the proud, but gives grace to the humble.
humble yourselves therefore under the mighty hand of theory, that he may exalt you in due time,
casting all your worries on him, because he cares for you.
be sober and self-controlled. be watchful. your adversary, the slanderer, walks around like a roaring lion, seeking whom he may devour.
withstand him steadfast in your emunah, knowing that your brothers who are in the world are undergoing the same sufferings.
but may the theory of all grace, who called you to his to world heavyweight by sink-swim-chat yeahoshua, after you have suffered a little while, perfect, establish, strengthen, and settle you.
to him be the heavyweight and the strength to world and ever. amen.
through silvanus, our emunahful brother, as i consider him, i have written to you briefly, exhorting and testifying that this is the true grace of theory in which you stand.
she who is in babylon, chosen together with you, greets you. so does mark, my son.
greet one another with a kiss of love. peace be to all of you who are in sink-swim-chat yeahoshua. amen.
by peter b
1
simon peter, a worker and emissary of yeahoshua sink-swim-chat, to those who have obtained a like precious emunah with us in the being right of our theory and saver, yeahoshua sink-swim-chat:
grace to you and peace be multiplied in the knowledge of theory and of yeahoshua our mister,
seeing that his divine ability has granted to us all things that pertain to life and theoryliness, through the knowledge of him who called us by his own heavyweight and virtue,
by which he has granted to us his precious and exceedingly great announcements; that through these you may become partakers of the divine physis, having escaped from the corruption that is in the world by longing.
yes, and for this very cause adding on your part all diligence, in your emunah supply moral excellence; and in moral excellence, knowledge;
and in knowledge, self-control; and in self-control, perseverance; and in perseverance, theoryliness;
and in theoryliness, brotherly affection; and in brotherly affection, love.
for if these things are yours and abound, they make you to not be idle or unfruitful in the knowledge of our mister yeahoshua sink-swim-chat.
for he who lacks these things is blind, seeing only what is near, having forgotten the cleansing from his old misses.
therefore, brothers, be more diligent to make your calling and election sure. for if you do these things, you will never stumble.
for thus you will be richly supplied with the entrance into the to world kingdom of our mister and saver, yeahoshua sink-swim-chat.
therefore i will not be negligent to remind you of these things, though you know them and are established in the present truth.
i think it right, as long as i am in this tent, to stir you up by reminding you,
knowing that the putting off of my tent comes swiftly, even as our mister yeahoshua sink-swim-chat made clear to me.
yes, i will make every effort that you may always be able to remember these things even after my departure.
for we didn't follow cunningly devised fables when we made known to you the ability and coming of our mister yeahoshua sink-swim-chat, but we were eyewitnesses of his majesty.
for he received from theory the father honour and heavyweight when the voice came to him from the majestic heavyweight, this is my beloved son, in whom i am well pleased.
we heard this voice come out of the namespaces when we were with him on the dedicated mountain.
we have the more sure word of bringing; and you do well that you heed it as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts,
knowing this first, that no bringing of scripture is of private interpretation.
for no bringing ever came by the will of man, but dedicated men of theory spoke, being moved by the dedicated breathwind.
2
but false bringers also arose amongst the people, as false teachers will also be amongst you, who will secretly bring in destructive heresies, denying even the mister who bought them, bringing on themselves swift destruction.
many will follow their immoral ways, and as a result, the way of the truth will be slandered.
in covetousness they will exploit you with deceptive words: whose sentence now from of old doesn't linger, and their destruction will not slumber.
for if theory didn't spare messengers when they missed, but cast them down to tartarus, and committed them to pits of darkness to be reserved for judgement;
and didn't spare the ancient world, but preserved noaxh with seven others, an announcer of being right, when he brought a flood on the world of the big-shots,
and turning the cities of sodom and gomorrah into ashes, condemned them to destruction, having made them an example to those who would live in a big-shot way,
and delivered right lot, who was very distressed by the outrageous behaviour of the wicked
(for that right man dwelling amongst them was tormented in his right self from day to day with seeing and hearing torahless deeds),
then yeahoh-vowelconsonant knows how to deliver the respecting out of test and to keep the unright under punishment for the day of judgement,
but chiefly those who walk after the flesh in the longing of defilement and think little of mistership. bold, self-satisfied, they are not afraid to slander heavyweights,
whereas messengers, though greater in strength and ability, don't bring a slanderous judgement against them before yeahoh-vowelconsonant.
but these, as unreasoning creatures, born natural animals to be taken and destroyed, slandering in matters about which they are ignorant, will in their destroying surely be destroyed,
receiving the wages of not being right; people who count it pleasure to revel in the daytime, spots and defects, revelling in their deceit while they feast with you;
having eyes full of adultery, and who can't cease from miss, enticing unsettled selves, having a heart trained in greed, accursed children.
forsaking the right way, they went astray, having followed the way of balaam the son of beor, who loved the wages of wrongdoing;
but he was rebuked for his own disobedience. a speechless donkey spoke with a man's voice and stopped the madness of the bringer.
these are wells without water, clouds driven by a storm, for whom the blackness of darkness has been reserved to world.
for, uttering great swelling words of emptiness, they entice in the wishes of the flesh, by outragious behaviour, those who are indeed escaping from those who live in deception;
announcing them liberty, while they themselves are workers of corruption; for a man is working for whomever he is inferior to.
for if, after they have escaped the defilement of the world through the knowledge of the mister and saver yeahoshua sink-swim-chat, they are again entangled in it and inferior to it, the last state has become worse for them than the first.
for it would be stronger for them not to have known the way of being right, than after knowing it, to turn back from the dedicated mitzvah delivered to them.
but it has happened to them according to the true proverb, the dog turns to his own vomit again, and the sow that has washed to wallowing in the mire.
3
this is now, beloved, the second letter that i have written to you; and in both of them i stir up your manifest mind by reminding you
that you should remember the words which were spoken before by the dedicated bringers and the mitzvah of us, the emissaries of the mister and saver,
knowing this first, that in the last days mockers will come, walking after their own cravings
and saying, where is the announcement of his coming? for, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation.
for they wilfully forget that there were namespaces from of old, and an land formed out of water and amid water by the word of theory,
by which means the world that existed then, being overflowed with water, perished.
but the namespaces that exist now and the land, by the same word have been stored up for fire, being reserved against the day of judgement and destruction of big-shot men.
but don't forget this one thing, beloved, that one day is with yeahoh-vowelconsonant as a thousand years, and a thousand years as one day.
yeahoh-vowelconsonant is not slow concerning his announcement, as some count slowness; but he is patient with us, not wishing that anyone should perish, but that all should come to repentance.
but the day of yeahoh-vowelconsonant will come as a thief in the night, in which the namespaces will pass away with a great noise, and the elements will be dissolved with fervent heat; and the land and the works that are in it will be burnt up.
therefore, since all these things will be destroyed like this, what kind of people ought you to be in dedicated living and theoryliness,
looking for and earnestly desiring the coming of the day of theory, who will let the burning namespaces be dissolved, and the elements will melt with fervent heat?
but, according to his announcement, we look for new namespaces and a new land, in which being right dwells.
therefore, beloved, seeing that you look for these things, be diligent to be found in peace, without defect and blameless in his sight.
regard the patience of our mister as saving; even as our beloved brother paul also, according to the wisdom given to him, wrote to you,
as also in all of his letters, speaking in them of these things. in those, there are some things that are hard to understand, which the ignorant and unsettled twist, as they also do to the other scriptures, to their own destruction.
you therefore, beloved, knowing these things beforehand, beware, lest being carried away with the deception of the wicked, you fall from your own steadfastness.
but grow in the grace and knowledge of our mister and saver yeahoshua sink-swim-chat. to him be the heavyweight both now and to world. amen.
by yeahoxhanan a
1
that which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the word of life
(and the life was revealed, and we have seen, and testify, and declare to you the life, the life to world, which was with the father, and was revealed to us);
that which we have seen and heard we declare to you, that you also may have fellowship with us. yes, and our fellowship is with the father and with his son, yeahoshua sink-swim-chat.
and we write these things to you, that our joy may be filled.
this is the message which we have heard from him and announce to you, that theory is light, and in him is no darkness at all.
if we say that we have fellowship with him and walk in the darkness, we lie and don't tell the truth.
but if we walk in the light as he is in the light, we have fellowship with one another, and the blood of yeahoshua sink-swim-chat his son, cleanses us from all miss.
if we say that we have no miss, we deceive ourselves, and the truth is not in us.
if we say the same as our misses, he is emunahful and right to forgive us the misses and to cleanse us from all not being right.
if we say that we haven't missed, we make him a liar, and his word is not in us.
2
my little children, i write these things to you so that you may not miss. if anyone misses, we have a counsellor with the father, yeahoshua sink-swim-chat, the right.
and he is the atoning slaughter for our misses, and not for ours only, but also for the whole world.
this is how we know that we know him: if we keep his mitzvahs.
one who says, i know him, and doesn't keep his mitzvahs, is a liar, and the truth isn't in him.
but theory's love has most certainly been finished in whoever keeps his word. this is how we know that we are in him:
he who says he stays in him ought himself also to walk just like he walked.
brothers, i write no new mitzvah to you, but an old mitzvah which you had from the beginning. the old mitzvah is the word which you heard from the beginning.
again, i write a new mitzvah to you, which is true in him and in you, because the darkness is passing away and the true light already shines.
he who says he is in the light and hates his brother is in the darkness even until now.
he who loves his brother stays in the light, and there is no occasion for stumbling in him.
but he who hates his brother is in the darkness, and walks in the darkness, and doesn't know where he is going, because the darkness has blinded his eyes.
i write to you, little children, because your misses are forgiven you for his name's sake.
i write to you, fathers, because you know him who is from the beginning. i write to you, young men, because you have overcome the fracture one. i write to you, little children, because you know the father.
i have written to you, fathers, because you know him who is from the beginning. i have written to you, young men, because you are strong, and the word of theory stays in you, and you have overcome the fracture one.
don't love the world or the things that are in the world. if anyone loves the world, the father's love isn't in him.
for all that is in the world—the longing of the flesh, the longing of the eyes, and the pride of life—isn't the father's, but is the world's.
the world is passing away with its longings, but he who does theory's will stays to world.
little children, these are the end times, and as you heard that the anti-sink-swim-chat is coming, even now many anti-sink-swim-chats have arisen. by this we know that it is the final hour.
they went out from us, but they didn't belong to us; for if they had belonged to us, they would have stayed with us. but they left, that they might be revealed that none of them belong to us.
you have a sink-swimming from the dedicated one, and you all have knowledge.
i have not written to you because you don't know the truth, but because you know it, and because no lie is of the truth.
who is the liar but he who denies that yeahoshua is the sink-swim-chat? this is the anti-sink-swim-chat, he who denies the father and the son.
whoever contradicts the son doesn't have the father. he who says the same as the son has the father also.
therefore, as for you, let that stay in you which you heard from the beginning. if that which you heard from the beginning stays in you, you also will stay in the son, and in the father.
this is the announcement which he announced us, the life to world.
these things i have written to you concerning those who would lead you astray.
as for you, the sink-swimming which you received from him stays in you, and you don't need for anyone to teach you. but as his sink-swimming teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will stay in him.
now, little children, stay in him, that when he appears, we may have boldness and not be ashamed before him at his coming.
if you know that he is right, you know that everyone who practices being right has been born of him.
3
see how great a love the father has given to us, that we should be called children of theory. for this cause the world doesn't know us, because it didn't know him.
beloved, now we are children of theory. it is not yet revealed what we will be; but we know that when he is revealed, we will be like him, for we will see him just as he is.
everyone who has this hope set on him purifies himself, even as he is pure.
everyone who misses also commits torahlessness. miss is torahlessness.
you know that he was revealed to take away our misses, and no miss is in him.
whoever stays in him doesn't miss. whoever misses hasn't seen him and doesn't know him.
little children, let no one lead you astray. he who does being right is right, even as he is right.
he who misses is of the slanderer, for the slanderer has been missing from the beginning. to this end the son of theory was revealed: that he might dissolve the works of the slanderer.
whoever is born of theory doesn't do miss, because his seed stays in him, and he can't miss, because he is born of theory.
in this the children of theory are revealed, and the children of the slanderer. whoever doesn't do being right is not of theory, neither is he who doesn't love his brother.
for this is the message which you heard from the beginning, that we should love one another—
unlike qain, who was of the fracture one and killed his brother. why did he kill him? because his deeds were fracture, and his brother's right.
don't be surprised, my brothers, if the world hates you.
we know that we have passed out of death into life, because we love the brothers. he who doesn't love his brother stays in death.
whoever hates his brother is a murderer, and you know that no murderer has life to world staying in him.
by this we know love, because he laid down his life for us. and we ought to lay down our lives for the brothers.
but whoever has the world's goods and sees his brother in need, then closes his heart of compassion against him, how does theory's love stay in him?
my little children, let's not love in word only, or with the tongue only, but in deed and truth.
and by this we know that we are of the truth and persuade our hearts before him,
because if our heart condemns us, theory is greater than our heart, and knows all things.
beloved, if our hearts don't condemn us, we have boldness towards theory;
so whatever we ask, we receive from him, because we keep his mitzvahs and do the things that are pleasing in his sight.
this is his mitzvah, that we should emunah on the name of his son, yeahoshua sink-swim-chat, and love one another, even as he mitzva'ed.
he who keeps his mitzvahs stays in him, and he in him. by this we know that he stays in us, by the breathwind which he gave us.
4
beloved, don't emunah every breathwind, but qualify the breathwinds, whether they are of theory, because many false bringers have gone out into the world.
by this you know the breathwind of theory: every breathwind who says the same that yeahoshua sink-swim-chat has come in the flesh is of theory,
and every breathwind who doesn't say the same that yeahoshua sink-swim-chat has come in the flesh is not of theory; and this is the breathwind of the anti-sink-swim-chat, of whom you have heard that it comes. now it is in the world already.
you are of theory, little children, and have overcome them, because greater is he who is in you than he who is in the world.
they are of the world. therefore they speak of the world, and the world hears them.
we are of theory. he who knows theory listens to us. he who is not of theory doesn't listen to us. by this we know the breathwind of truth, and the breathwind of deception.
beloved, let's love one another, for love is of theory; and everyone who loves has been born of theory and knows theory.
he who doesn't love doesn't know theory, for theory is love.
by this theory's love was revealed in us, that theory has sent his only born son into the world that we might live through him.
in this is love, not that we loved theory, but that he loved us, and sent his son as the atoning slaughter for our misses.
beloved, if theory loved us in this way, we also ought to love one another.
no one has seen theory at any time. if we love one another, theory stays in us, and his love has been finished in us.
by this we know that we stay in him and he in us, because he has given us of his breathwind.
we have seen and testify that the father has sent the son as the saver of the world.
whoever says the same that yeahoshua is the son of theory, theory stays in him, and he in theory.
we know and have emuna'ed the love which theory has for us. theory is love, and he who stays in love stays in theory, and theory stays in him.
in this, love has been finished amongst us, that we may have boldness in the day of judgement, because as he is, even so we are in this world.
there is no fear in love; but finished love throws out fear, because fear has punishment. he who fears is not finished in love.
we love him, because he first loved us.
if a man says, i love theory, and hates his brother, he is a liar; for he who doesn't love his brother whom he has seen, how can he love theory whom he has not seen?
this mitzvah we have from him, that he who loves theory should also love his brother.
5
whoever emunahs that yeahoshua is the sink-swim-chat has been born of theory. whoever loves the father also loves the child who is born of him.
by this we know that we love the children of theory, when we love theory and keep his mitzvahs.
for this is loving theory, that we keep his mitzvahs. his mitzvahs are not grievous.
for whatever is born of theory overcomes the world. this is the victory that has overcome the world: your emunah.
who is he who overcomes the world, but he who emunahs that yeahoshua is the son of theory?
this is he who came by water and blood, yeahoshua sink-swim-chat; not with the water only, but with the water and the blood. it is the breathwind who testifies, because the breathwind is the truth.
for there are three who testify:
the breathwind, the water, and the blood; and the three agree as one.
if we receive the witness of men, the witness of theory is greater; for this is theory's testimony which he has testified concerning his son.
he who emunahs in the son of theory has the testimony in himself. he who doesn't emunah theory has made him a liar, because he has not emuna'ed in the testimony that theory has given concerning his son.
the testimony is this: that theory gave to us life to world, and this life is in his son.
he who has the son has the life. he who doesn't have theory's son doesn't have the life.
these things i have written to you who emunah in the name of the son of theory, that you may know that you have life to world, and that you may continue to emunah in the name of the son of theory.
this is the boldness which we have towards him, that if we ask anything according to his will, he listens to us.
and if we know that he listens to us, whatever we ask, we know that we have the petitions which we have asked of him.
if anyone sees his brother missing a miss not leading to death, he shall ask, and theory will give him life for those who miss not leading to death. there is miss leading to death. i don't say that he should make a request concerning this.
all not being right is miss, and there is miss not leading to death.
we know that whoever is born of theory doesn't miss, but he who was born of theory keeps himself, and the fracture one doesn't touch him.
we know that we are of theory, and the whole world lies in the power of the fracture one.
we know that the son of theory has come and has given us an understanding, that we know him who is true; and we are in him who is true, in his son yeahoshua sink-swim-chat. this is the true theory and life to world.
little children, keep yourselves from idols.
by yeahoxhanan b
1
the elder, to the chosen lady and her children, whom i love in truth, and not i only, but also all those who know the truth,
for the truth's sake, which stays in us, and it will be with us to world:
grace, mercy, and peace will be with us, from theory the father and from the mister yeahoshua sink-swim-chat, the son of the father, in truth and love.
i rejoice greatly that i have found some of your children walking in truth, even as we have been mitzva'ed by the father.
now i beg you, dear lady, not as though i wrote to you a new mitzvah, but that which we had from the beginning, that we love one another.
this is love, that we should walk according to his mitzvahs. this is the mitzvah, even as you heard from the beginning, that you should walk in it.
for many deceivers have gone out into the world, those who don't say the same that yeahoshua sink-swim-chat came in the flesh. this is the deceiver and the anti-sink-swim-chat.
watch yourselves, that we don't lose the things which we have accomplished, but that we receive a full reward.
whoever transgresses and doesn't stay in the teaching of sink-swim-chat doesn't have theory. he who stays in the teaching has both the father and the son.
if anyone comes to you and doesn't bring this teaching, don't receive him into your house, and don't welcome him,
for he who welcomes him participates in his fracture deeds.
having many things to write to you, i don't want to do so with paper and ink, but i hope to come to you and to speak face to face, that our joy may be made full.
the children of your chosen sister greet you. amen.
by yeahoxhanan c
1
the elder to gaius the beloved, whom i love in truth.
beloved, i pray that you may prosper in all things and be healthy, even as your self prospers.
for i rejoiced greatly when brothers came and testified about your truth, even as you walk in truth.
i have no greater joy than this: to hear about my children walking in truth.
beloved, you do an emunahful work in whatever you accomplish for those who are brothers and strangers.
they have testified about your love before the community. you will do well to send them forward on their journey in a way worthy of theory,
because for the sake of the name they went out, taking nothing from the nations.
we therefore ought to receive such, that we may be fellow workers for the truth.
i wrote to the community, but diotrephes, who loves to be first amongst them, doesn't accept what we say.
therefore, if i come, i will call attention to his deeds which he does, unjustly accusing us with fracture words. not content with this, he doesn't receive the brothers himself, and those who would, he forbids and throws out of the community.
beloved, don't imitate that which is bad, but that which is good. he who does good is of theory. he who does bad hasn't seen theory.
demetrius has the testimony of all, and of the truth itself; yes, we also testify, and you know that our testimony is true.
i had many things to write to you, but i am unwilling to write to you with ink and pen;
but i hope to see you soon. then we will speak face to face. peace be to you. the friends greet you. greet the friends by name.
by yeahudas
1
yeahudas, a worker of yeahoshua sink-swim-chat, and brother of yaqob, to those who are called, dedicated by theory the father, and kept for yeahoshua sink-swim-chat:
may mercy, peace, and love be multiplied to you.
beloved, while i was very eager to write to you about our common saving, i was constrained to write to you exhorting you to contend earnestly for the emunah which was once for all delivered to the dedicateds.
for there are certain men who crept in secretly, even those who were long ago written about for this condemnation: big-shots, turning the grace of our theory into indecency, and denying our only mister, theory, and mister, yeahoshua sink-swim-chat.
now i desire to remind you, though you already know this, that yeahoh-vowelconsonant, having saved a people out of the land of egypt, afterward destroyed those who didn't emunah.
messengers who didn't keep their first domain, but deserted their own dwelling place, he has kept in everlasting bonds under darkness for the judgement of the great day.
even as sodom and gomorrah and the cities around them, having in the same way as these given themselves over to sexual immorality and gone after strange flesh, are shown as an example, suffering the punishment of fire to world.
yet in the same way, these also in their dreaming defile the flesh, despise mistership, and slander heavyweights.
but mikheal, the archmessenger, when contending with the slanderer and arguing about the body of mosheh, dared not bring against him a slandering condemnation, but said, may yeahoh-vowelconsonant rebuke you.
but these slander whatever things they don't know. they are destroyed in these things that they understand naturally, like the creatures without reason.
hoy, them. for they went in the way of qain, and ran riotously in the deception of balaam for hire, and perished in qoraxh's rebellion.
these are hidden rocky reefs in your love feasts when they feast with you, shepherds who without fear feed themselves; clouds without water, carried along by winds; autumn trees without fruit, twice dead, plucked up by the roots;
wild waves of the sea, foaming out their own shame; wandering stars, for whom the blackness of darkness has been reserved to world.
about these also xhanokh, the seventh from adam, come-brought, saying, behold, yeahoh-vowelconsonant came with ten thousands of his dedicated ones,
to do judgement on all, and to convict all the selves of all their works of big-shotness which they have big-shotted, and of all the hard things which big-shot missers have spoken against him.
these are murmurers and complainers, walking after their cravings—and their mouth speaks proud things—showing respect of persons to gain advantage.
but you, beloved, remember the words which have been spoken before by the emissaries of our mister yeahoshua sink-swim-chat.
they said to you, in the last time there will be mockers, walking after their big-shot cravings.
these are those who cause divisions and are sensual, not having the breathwind.
but you, beloved, keep building up yourselves on your most dedicated emunah, praying in the dedicated breathwind.
keep yourselves in theory's love, looking for the mercy of our mister yeahoshua sink-swim-chat to life to world.
on some have compassion, making a distinction,
and some save, snatching them out of the fire with fear, hating even the clothing stained by the flesh.
now to him who is able to keep them from stumbling, and to present you faultless before the presence of his heavyweight in great joy,
to theory our saver, who alone is wise, be heavyweight and majesty, dominion and means, both now and to world. amen.
yeahoshua sink-swim-chat according to matityeaho
1
the book of the genealogy of yeahoshua sink-swim-chat, the son of david, the son of abraham.
abraham became the father of yizxhaq. yizxhaq became the father of yaqob. yaqob became the father of yeahudah and his brothers.
yeahudah became the father of perez and ceraxh by tamar. perez became the father of xhezron. xhezron became the father of ram.
ram became the father of aminadab. aminadab became the father of naxhshon. naxhshon became the father of salmon.
salmon became the father of boac by rachab. boac became the father of obed by rut. obed became the father of yesse.
yesse became the father of king david. david the king became the father of shlomo by her who had been uriyeah's wife.
shlomo became the father of rexhoboam. rexhoboam became the father of abiyeah. abiyeah became the father of asa.
asa became the father of yeahoshafat. yeahoshafat became the father of yoram. yoram became the father of uciyeah.
uciyeah became the father of yotam. yotam became the father of axhac. axhac became the father of xheceqiyeah.
xheceqiyeah became the father of manasheh. manasheh became the father of amon. amon became the father of yosiyeah.
yosiyeah became the father of yekoniyeah and his brothers at the time of the exile to babylon.
after the exile to babylon, yekoniyeah became the father of shealtial. shealtial became the father of cerubbabel.
cerubbabel became the father of abiud. abiud became the father of aliaqim. aliaqim became the father of azor.
azor became the father of zadoq. zadoq became the father of axhim. axhim became the father of aliud.
aliud became the father of aleacar. aleacar became the father of matan. matan became the father of yaqob.
yaqob became the father of yosef, the husband of miriyam, from whom was born yeahoshua, who is called sink-swim-chat.
so all the generations from abraham to david are fourteen generations; from david to the exile to babylon fourteen generations; and from the carrying away to babylon to the sink-swim-chat, fourteen generations.
now the birth of yeahoshua sink-swim-chat was like this: after his mother, miriyam, was engaged to yosef, before they came together, she was found pregnant by the dedicated breathwind.
yosef, her husband, being a right man, and not willing to make her a public example, intended to put her away secretly.
but when he thought about these things, behold, a messenger of yeahoh-vowelconsonant appeared to him in a dream, saying, yosef, son of david, don't be afraid to take to yourself miriyam as your wife, for that which is conceived in her is of the dedicated breathwind.
she shall give birth to a son. you shall name him yeahoshua, for it is he who shall save his people from their misses.
now all this has happened that it might be filled which was spoken by yeahoh-vowelconsonant through the bringer, saying,
behold, the virgin shall be with child, and shall give birth to a son. they shall call his name imanu-al, which is, being interpreted, theory with us.
yosef arose from his sleep, and did as the messenger of yeahoh-vowelconsonant ordered him, and took his wife to himself;
and didn't know her sexually until she had given birth to her firstborn son. he named him yeahoshua.
2
now when yeahoshua was born in beit-lexhem of yeahudea in the days of king herod, behold, wise men from the east came to yerushalem, saying,
where is he who is born king of the yeahudeans? for we saw his star in the east, and have come to sink down to him.
when king herod heard it, he was troubled, and all yerushalem with him.
gathering together all the chief kohens and scribes of the people, he asked them where the sink-swim-chat would be born.
they said to him, in beit-lexhem of yeahudea, for this is written through the bringer,
‘you beit-lexhem, land of yeahudah, are in no way least amongst the princes of yeahudah; for out of you shall come a governor who shall shepherd my people, yisreal.'
then herod secretly called the wise men, and learnt from them exactly what time the star appeared.
he sent them to beit-lexhem, and said, go and search diligently for the young child. when you have found him, bring me word, so that i also may come and sink down to him.
they, having heard the king, went their way; and behold, the star, which they saw in the east, went before them until it came and stood over where the young child was.
when they saw the star, they rejoiced with exceedingly great joy.
they came into the house and saw the young child with miriyam, his mother, and they fell down and sank to him. opening their treasures, they neared-in to him near-ins: gold, frankincense, and myrrh.
being warned in a dream not to return to herod, they went back to their own country another way.
now when they had departed, behold, a messenger of yeahoh-vowelconsonant appeared to yosef in a dream, saying, arise and take the young child and his mother, and flee into egypt, and stay there until i tell you, for herod will seek the young child to destroy him.
he arose and took the young child and his mother by night and departed into egypt,
and was there until the finish of herod, that it might be filled which was spoken by yeahoh-vowelconsonant through the bringer, saying, out of egypt i called my son.
then herod, when he saw that he was mocked by the wise men, was exceedingly angry, and sent out and killed all the male children who were in beit-lexhem and in all the surrounding countryside, from two years old and under, according to the exact time which he had learnt from the wise men.
then that which was spoken by yeremiyeaho the bringer was filled, saying,
a voice was heard in ramah, lamentation, weeping and great mourning, raxhel weeping for her children; she wouldn't be comforted, because they are no more.
but when herod was finished, behold, a messenger of yeahoh-vowelconsonant appeared in a dream to yosef in egypt, saying,
arise and take the young child and his mother, and go into the land of yisreal, for those who sought the young child's life are dead.
he arose and took the young child and his mother, and came into the land of yisreal.
but when he heard that archelaus was reigning over yeahudea in the place of his father, herod, he was afraid to go there. being warned in a dream, he withdrew into the region of the galil,
and came and lived in a city called nacaret; that it might be filled which was spoken through the bringers that he will be called a nacarene.
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in those days, yeahoxhanan the immerser came, announcing in the wilderness of yeahudea, saying,
repent, for the kingdom of the namespaces is at hand.
for this is he who was spoken of by yeshuayeaho the bringer, saying, the voice of one crying in the wilderness, make the way of yeahoh-vowelconsonant ready. make his paths straight.
now yeahoxhanan himself wore clothing made of camel's hair with a leather belt around his waist. his food was locusts and wild honey.
then people from yerushalem, all of yeahudea, and all the region around the yordan went out to him.
they were immersed by him in the yordan, confessing their misses.
but when he saw many of the interpreters and zaduqees coming for his immersion, he said to them, you offspring of vipers, who warned you to flee from the wrath to come?
therefore produce fruit worthy of repentance.
don't think to yourselves, ‘we have abraham for our father,' for i tell you that theory is able to raise up children to abraham from these stones.
even now the axe lies at the root of the trees. therefore every tree that doesn't produce good fruit is cut down, and thrown into the fire.
i indeed immerse you in water for repentance, but he who comes after me is mightier than i, whose sandals i am not worthy to carry. he will immerse you in the dedicated breathwind.
his winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. he will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire.
then yeahoshua came from the galil to the yordan to yeahoxhanan, to be immersed by him.
but yeahoxhanan would have hindered him, saying, i need to be immersed by you, and you come to me?
but yeahoshua, answering, said to him, allow it now, for this is the fitting way for us to fulfil all being right. then he allowed him.
yeahoshua, when he was immersed, went up directly from the water: and behold, the namespaces were opened to him. he saw the breathwind of theory descending as a dove, and coming on him.
behold, a voice out of the namespaces said, this is my beloved son, with whom i am well pleased.
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then yeahoshua was led up by the breathwind into the wilderness to be tested by the slanderer.
when he had fasted forty days and forty nights, he was hungry afterward.
the tester came and said to him, if you are the son of theory, say that these stones should become bread.
but he answered, it is written, ‘man shall not live by bread alone, but by every word that proceeds out of theory's mouth.'
then the slanderer took him into the dedicated city. he set him on the pinnacle of the temple,
and said to him, if you are the son of theory, throw yourself down, for it is written, ‘he will mitzvah his messengers concerning you,' and, ‘on their hands they will bear you up, so that you don't dash your foot against a stone.'
yeahoshua said to him, again, it is written, ‘you shall not test yeahoh-vowelconsonant, your theory.'
again, the slanderer took him to an exceedingly high mountain, and showed him all the kingdoms of the world and their heavyweight.
he said to him, i will give you all of these things, if you will fall down and sink down to me.
then yeahoshua said to him, get behind me, opposer. for it is written, ‘you shall sink down to yeahoh-vowelconsonant your theory, and you shall serve him only.'
then the slanderer left him, and behold, messengers came and served him.
now when yeahoshua heard that yeahoxhanan was delivered up, he withdrew into the galil.
leaving nacaret, he came and lived in kapernaxhum, which is by the sea, in the region of cebulun and naftali,
that it might be filled which was spoken through yeshuayeaho the bringer, saying,
the land of cebulun and the land of naftali, towards the sea, beyond the yordan, the galil of the nations,
the people who sat in darkness saw a great light; to those who sat in the region and shadow of death, to them light has dawned.
from that time, yeahoshua began to announce, and to say, repent. for the kingdom of the namespaces is at hand.
walking by the sea of the galil, he saw two brothers: simon, who is called peter, and andrew, his brother, throwing a net into the sea; for they were fishermen.
he said to them, come after me, and i will make you fishers for men.
they immediately left their nets and followed him.
going on from there, he saw two other brothers, yaqob the son of zebedee, and yeahoxhanan his brother, in the boat with zebedee their father, mending their nets. he called them.
they immediately left the boat and their father, and followed him.
yeahoshua went about in all the galil, teaching in their synagogues, announcing the information of the kingdom, and healing every disease and every sickness amongst the people.
the report about him went out into all syria. they brought to him all who had badnesses, afflicted with various diseases and torments, daimonized, epileptics, and paralytics; and he healed them.
great multitudes from the galil, decapolis, yerushalem, yeahudea, and from beyond the yordan followed him.
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seeing the multitudes, he went up onto the mountain. when he had sat down, his learners came to him.
he opened his mouth and taught them, saying,
happy are the poor in breathwind, for theirs is the kingdom of the namespaces.
happy are those who mourn, for they shall be comforted.
happy are the gentle, for they shall inherit the land.
happy are those who hunger and thirst for being right, for they shall be filled.
happy are the merciful, for they shall obtain mercy.
happy are the pure in heart, for they shall see theory.
happy are the peacemakers, for they shall be called children of theory.
happy are those who have been persecuted for being right' sake, for theirs is the kingdom of the namespaces.
happy are you when people reproach you, persecute you, and say all kinds of fracture against you falsely, for my sake.
rejoice, and be exceedingly glad, for great is your reward in the namespaces. for that is how they persecuted the bringers who were before you.
you are the salt of the land, but if the salt has lost its flavour, with what will it be salted? it is then good for nothing, but to be thrown out and trodden under the feet of men.
you are the light of the world. a city located on a hill can't be hidden.
neither do you light a lamp and put it under a measuring basket, but on a stand; and it shines to all who are in the house.
even so, let your light shine before men, that they may see your good works and heavyweigh your father who is in the namespaces.
don't think that i came to destroy the torah or the bringers. i didn't come to destroy, but to fulfil.
for amen, i tell you, until the namespaces and the land pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the torah, until all things are accomplished.
therefore, whoever shall loosen one of these least mitzvahs and teach others to do so, shall be called least in the kingdom of the namespaces; but whoever shall do and teach them shall be called great in the kingdom of the namespaces.
for i tell you that unless your being right exceeds that of the scribes and interpreters, there is no way you will enter into the kingdom of the namespaces.
you have heard that it was said to the ancient ones, ‘you shall not murder;' and ‘whoever murders will be in danger of the judgement.'
but i tell you that everyone who is angry with his brother without a cause will be in danger of the judgement. whoever says to his brother, ‘raca.' will be in danger of the council. whoever says, ‘you fool.' will be in danger of the fire of gehenna.
if therefore you are nearing-in your near-in at the slaughter-place, and there remember that your brother has anything against you,
leave your near-in there before the slaughter-place, and go your way. first be reconciled to your brother, and then come and near-in your near-in.
agree with your adversary quickly while you are with him on the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be thrown into prison.
amen i tell you, you shall by no means get out of there until you have paid the last penny.
you have heard that it was said, ‘you shall not commit adultery;'
but i tell you that everyone who gazes at a woman to long after her has committed adultery with her already in his heart.
if your right eye makes you stumble, pluck it out and throw it away from you. for it is more profitable for you that one of your members should perish than for your whole body to be thrown into gehenna.
if your right hand makes you stumble, cut it off, and throw it away from you. for it is more profitable for you that one of your members should perish, than for your whole body to be cast into gehenna.
it was also said, ‘whoever shall put away his wife, let him give her a writing of divorce,'
but i tell you that whoever puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery.
again you have heard that it was said to the ancient ones, ‘you shall not make false vows, but shall perform to yeahoh-vowelconsonant your vows,'
but i tell you, don't swear at all: neither by the namespaces, for it is the throne of theory;
nor by the land, for it is the footstool of his feet; nor by yerushalem, for it is the city of the great king.
neither shall you swear by your head, for you can't make one hair white or black.
but let your ‘yes' be ‘yes' and your ‘no' be ‘no.' whatever is more than these is of the fracture one.
you have heard that it was said, ‘an eye for an eye, and a tooth for a tooth.'
but i tell you, don't resist him who is fracture; but whoever strikes you on your right cheek, turn to him the other also.
if anyone sues you to take away your coat, let him have your cloak also.
whoever compels you to go one mile, go with him two.
give to him who asks you, and don't turn away him who desires to borrow from you.
you have heard that it was said, ‘you shall love your neighbour and hate your enemy.'
but i tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you,
that you may be children of your father who is in the namespaces. for he makes his sun to rise on the fracture and the good, and sends rain on the just and the unjust.
for if you love those who love you, what reward do you have? don't even the taxmen do the same?
if you only greet your friends, what more do you do than others? don't even the taxmen do the same?
therefore you shall be finished, just as your father in the namespaces is finished.
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be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your father who is in the namespaces.
therefore, when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get heavyweight from men. amen i tell you, they have received their reward.
but when you do merciful deeds, don't let your left hand know what your right hand does,
so that your merciful deeds may be in secret, then your father who sees in secret will reward you openly.
when you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. amen, i tell you, they have received their reward.
but you, when you pray, enter into your inner room, and having shut your door, pray to your father who is in secret; and your father who sees in secret will reward you openly.
in praying, don't use vain repetitions as the nations do; for they think that they will be heard for their much speaking.
therefore don't be like them, for your father knows what things you need before you ask him.
pray like this: ‘our father in the namespaces, may your name be kept dedicated.
let your kingdom come. let your will be done on land as it is in the namespaces.
give us our bread necessary for existence today.
forgive us our debts, as we also forgive our debtors.
and bring us not to the test, but deliver us from the fracture one. for yours is the kingdom, the ability, and the heavyweight to world. amen.'
for if you forgive men their missteps, your father out of the namespaces will also forgive you.
but if you don't forgive men, neither will your father forgive your missteps.
moreover when you fast, don't be like the hypocrites, with sad faces. for they disfigure their faces that they may be seen by men to be fasting. amen i tell you, they have received their reward.
but you, when you fast, anoint your head and wash your face,
so that you are not seen by men to be fasting, but by your father who is in secret; and your father, who sees in secret, will reward you.
don't lay up treasures for yourselves on the land, where moth and rust consume, and where thieves break through and steal;
but lay up for yourselves treasures in the namespaces, where neither moth nor rust consume, and where thieves don't break through and steal;
for where your treasure is, there your heart will be also.
the lamp of the body is the eye. if therefore your eye is sound, your whole body will be full of light.
but if your eye is fracture, your whole body will be full of darkness. if therefore the light that is in you is darkness, how great is the darkness.
no one can work for two misters, for either he will hate the one and love the other, or else he will be devoted to one and think little of the other. you can't work for both theory and mammon.
therefore i tell you, don't be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. isn't life more than food, and the body more than clothing?
see the birds of the namespaces, that they don't sow, neither do they reap, nor gather into barns. your father out of the namespaces feeds them. aren't you making much more of a difference than they?
which of you by being anxious, can add one moment to his lifespan?
why are you anxious about clothing? consider the lilies of the field, how they grow. they don't toil, neither do they spin,
yet i tell you that even shlomo in all his heavyweight was not dressed like one of these.
but if theory so clothes the grass of the field, which today exists and tomorrow is thrown into the oven, won't he much more clothe you, you of little emunah?
therefore don't be anxious, saying, ‘what will we eat?', ‘what will we drink?' or, ‘with what will we be clothed?'
for the nations seek after all these things; for your father out of the namespaces knows that you need all these things.
but seek first theory's kingdom and his being right; and all these things will be given to you as well.
therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. each day's own fracture is sufficient.
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don't judge, so that you won't be judged.
for with whatever judgement you judge, you will be judged; and with whatever measure you measure, it will be measured to you.
why do you see the speck that is in your brother's eye, but don't consider the beam that is in your own eye?
or how will you tell your brother, ‘let me remove the speck from your eye,' and behold, the beam is in your own eye?
you hypocrite. first remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother's eye.
don't give that which is dedicated to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces.
ask, and it will be given you. seek, and you will find. knock, and it will be opened for you.
for everyone who asks receives. he who seeks finds. to him who knocks it will be opened.
or who is there amongst you who, if his son asks him for bread, will give him a stone?
or if he asks for a fish, who will give him a serpent?
if you then, being fracture, know how to give good gifts to your children, how much more will your father who is in the namespaces give good things to those who ask him.
therefore, whatever you desire for men to do to you, you shall also do to them; for this is the torah and the bringers.
enter in by the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter in by it.
how narrow is the gate and the way is restricted that leads to life. there are few who find it.
beware of false bringers, who come to you in sheep's clothing, but inwardly are ravening wolves.
by their fruits you will know them. do you gather grapes from thorns or figs from thistles?
even so, every good tree produces good fruit, but the corrupt tree produces fracture fruit.
a good tree can't produce fracture fruit, neither can a corrupt tree produce good fruit.
every tree that doesn't grow good fruit is cut down and thrown into the fire.
therefore by their fruits you will know them.
not everyone who says to me, ‘mister, mister,' will enter into the kingdom of the namespaces, but he who does the will of my father who is in the namespaces.
many will tell me in that day, ‘mister, mister, didn't we come-bring in your name, in your name throw out daimons, and in your name do many abilities?'
then i will say the same to them, ‘i never knew you. depart from me, you who work distortion.'
everyone therefore who hears these words of mine and does them, i will liken him to a wise man who built his house on a rock.
the rain came down, the floods came, and the winds blew and beat on that house; and it didn't fall, for it was founded on the rock.
everyone who hears these words of mine and doesn't do them will be like a foolish man who built his house on the sand.
the rain came down, the floods came, and the winds blew and beat on that house; and it fell—and its fall was great.
when yeahoshua had finished saying these things, the multitudes were astonished at his teaching,
for he taught them with means, and not like the scribes.
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when he came down from the mountain, great multitudes followed him.
behold, a waspish came to him and sank down to him, saying, mister, if you want to, you can make me clean.
yeahoshua stretched out his hand and touched him, saying, i want to. be made clean. immediately his waspishness was cleansed.
yeahoshua said to him, see that you tell nobody; but go, show yourself to the kohen, and near-in the near-in that mosheh ordered, as a testimony to them.
when he came into kapernaxhum, a centurion came to him, asking him for help,
saying, mister, my servant lies in the house paralysed, grievously tormented.
yeahoshua said to him, i will come and heal him.
the centurion answered, mister, i'm not worthy for you to come under my roof. just say the word, and my servant will be healed.
for i am also a man under authority, having under myself soldiers. i tell this one, ‘go,' and he goes; and tell another, ‘come,' and he comes; and tell my worker, ‘do this,' and he does it.
when yeahoshua heard it, he marvelled and said to those who followed, amen i tell you, i haven't found so great an emunah, not even in yisreal.
i tell you that many will come from the east and the west, and will sit down with abraham, yizxhaq, and yaqob in the kingdom of the namespaces,
but the children of the kingdom will be thrown out into the outer darkness. there will be weeping and gnashing of teeth.
yeahoshua said to the centurion, go your way. let it be done for you as you have emuna'ed. his servant was healed in that hour.
when yeahoshua came into peter's house, he saw his wife's mother lying sick with a fever.
he touched her hand, and the fever left her. so she got up and served him.
when evening came, they brought to him many daimonized. he threw out the breathwinds with a word, and healed all who had badnesses,
that it might be filled which was spoken through yeshuayeaho the bringer, saying, he took our infirmities and bore our diseases.
now when yeahoshua saw great multitudes around him, he gave the order to depart to the other side.
a scribe came and said to him, teacher, i will follow you wherever you go.
yeahoshua said to him, the foxes have holes and the birds of the namespaces have nests, but the son of man has nowhere to lay his head.
another of his learners said to him, mister, allow me first to go and bury my father.
but yeahoshua said to him, follow me, and leave the dead to bury their own dead.
when he got into a boat, his learners followed him.
behold, a violent storm came up on the sea, so much that the boat was covered with the waves; but he was asleep.
the learners came to him and woke him up, saying, save us, mister. we are dying.
he said to them, why are you fearful, o you of little emunah? then he got up, rebuked the wind and the sea, and there was a great calm.
the men marvelled, saying, what kind of man is this, that even the wind and the sea listen to him?
when he came to the other side, into the country of the gergesenes, two daimonized people met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass that way.
behold, they cried out, saying, what do we have to do with you, yeahoshua, son of theory? have you come here to torment us before the time?
now there was a herd of many pigs feeding far away from them.
the daimons begged him, saying, if you throw us out, permit us to go away into the herd of pigs.
he said to them, go. they came out and went into the herd of pigs; and behold, the whole herd of pigs rushed down the cliff into the sea and died in the water.
those who fed them fled and went away into the city and told everything, including what happened to those who were daimonized.
behold, all the city came out to meet yeahoshua. when they saw him, they begged that he would depart from their borders.
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he entered into a boat and crossed over, and came into his own city.
behold, they brought to him a man who was paralysed, lying on a bed. yeahoshua, seeing their emunah, said to the paralytic, son, cheer up. your misses are forgiven you.
behold, some of the scribes said to themselves, this man slanders.
yeahoshua, knowing their thoughts, said, why do you think fracture in your hearts?
for which is easier, to say, ‘your misses are forgiven;' or to say, ‘get up, and walk?'
but that you may know that the son of man has means on land to forgive misses— (then he said to the paralytic), get up, and take up your mat, and go to your house.
he arose and departed to his house.
but when the multitudes saw it, they marvelled and heavyweighed theory, who had given such means to men.
as yeahoshua passed by from there, he saw a man called matityeaho sitting at the tax collection office. he said to him, follow me. he got up and followed him.
as he sat in the house, behold, many taxmen and missers came and sat down with yeahoshua and his learners.
when the interpreters saw it, they said to his learners, why does your teacher eat with taxmen and missers?
when yeahoshua heard it, he said to them, those who are healthy have no need for a physician, but those who have something bad do.
but you go and learn what this means: ‘i desire mercy, and not slaughter,' for i came not to call the right, but missers to repentance.
then yeahoxhanan's learners came to him, saying, why do we and the interpreters fast often, but your learners don't fast?
yeahoshua said to them, can the friends of the bridegroom mourn as long as the bridegroom is with them? but the days will come when the bridegroom will be taken away from them, and then they will fast.
no one puts a piece of unshrunk cloth on an old garment; for the patch would tear away from the garment, and a worse hole is made.
neither do people put new wine into old wine skins, or else the skins would burst, and the wine be spilled, and the skins ruined. no, they put new wine into fresh wine skins, and both are preserved.
while he told these things to them, behold, a ruler came and sank down to him, saying, my daughter's life was just finished, but come and lay your hand on her, and she will live.
yeahoshua got up and followed him, as did his learners.
behold, a woman who had a discharge of blood for twelve years came behind him, and touched the tzitzit of his garment;
for she said within herself, if i just touch his garment, i will be made well.
but yeahoshua, turning around and seeing her, said, daughter, cheer up. your emunah has made you well. and the woman was made well from that hour.
when yeahoshua came into the ruler's house and saw the flute players and the crowd in noisy disorder,
he said to them, make room, because the girl isn't dead, but sleeping. they were ridiculing him.
but when the crowd was sent out, he entered in, took her by the hand, and the girl arose.
the report of this went out into all that land.
as yeahoshua passed by from there, two blind men followed him, calling out and saying, have mercy on us, son of david.
when he had come into the house, the blind men came to him. yeahoshua said to them, do you emunah that i am able to do this? they told him, yes, mister.
then he touched their eyes, saying, according to your emunah be it done to you.
then their eyes were opened. yeahoshua was indignant to them, saying, see that no one knows about this.
but they went out and spread abroad his fame in all that land.
as they went out, behold, a mute man who was daimonized was brought to him.
when the daimon was thrown out, the mute man spoke. the multitudes marvelled, saying, nothing like this has ever been seen in yisreal.
but the interpreters said, by the prince of the daimons, he throws out daimons.
yeahoshua went about all the cities and the villages, teaching in their synagogues and announcing the information of the kingdom, and healing every disease and every sickness amongst the people.
but when he saw the multitudes, he was moved with compassion for them because they were harassed and scattered, like sheep without a shepherd.
then he said to his learners, the harvest indeed is plentiful, but the labourers are few.
pray therefore that the mister of the harvest will send out labourers into his harvest.
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he called to himself his twelve learners, and gave them means over unclean breathwinds, to throw them out, and to heal every disease and every sickness.
now the names of the twelve emissaries are these. the first, simon, who is called peter; andrew, his brother; yaqob the son of zebedee; yeahoxhanan, his brother;
philip; bartholomew; thomas; matityeaho the taxman; yaqob the son of alphaeus; lebbaeus, who was also called thaddaeus;
simon the zealot; and yeahudas ish-qiriot, who also betrayed him.
yeahoshua sent these twelve out and exhorted them, saying, don't go amongst the nations, and don't enter into any city of the shomronis.
rather, go to the lost sheep of the house of yisreal.
as you go, announce, saying, ‘the kingdom of the namespaces is at hand.'
heal the sick, cleanse the waspishs, and throw out daimons. freely you received, so freely give.
don't take any gold, silver, or brass in your money belts.
take no bag for your journey, neither two coats, nor sandals, nor staff: for the labourer is worthy of his food.
into whatever city or village you enter, find out who in it is worthy, and stay there until you go on.
as you enter into the household, greet it.
if the household is worthy, let your peace come on it, but if it isn't worthy, let your peace return to you.
whoever doesn't receive you or hear your words, as you go out of that house or that city, shake the dust off your feet.
amen i tell you, it will be more tolerable for the land of sodom and gomorrah in the day of judgement than for that city.
behold, i send you out as sheep amongst wolves. therefore be wise as serpents and harmless as doves.
but beware of men, for they will deliver you up to councils, and in their synagogues they will scourge you.
yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the nations.
but when they deliver you up, don't be anxious how or what you will say, for it will be given you in that hour what you will say.
for it is not you who speak, but the breathwind of your father who speaks in you.
brother will deliver up brother to death, and the father his child. children will rise up against parents and let them be put to death.
you will be hated by all men for my name's sake, but he who endures to the finish will be saved.
but when they persecute you in this city, flee into the next, for amen i tell you, you will not have finished the cities of yisreal until the son of man has come.
a learner is not above his teacher, nor a worker above his mister.
it is enough for the learner that he be like his teacher, and the worker like his mister. if they have called the mister of the house beelzebul, how much more those of his household.
therefore don't be afraid of them, for there is nothing covered that will not be revealed, or hidden that will not be known.
what i tell you in the darkness, speak in the light; and what you hear whispered in the ear, proclaim on the housetops.
don't be afraid of those who kill the body, but are not able to kill the self. rather, fear him who is able to destroy both self and body in gehenna.
aren't two sparrows sold for an assarion coin? not one of them falls to the ground apart from your father's will.
but the very hairs of your head are all numbered.
therefore don't be afraid. you are making much more of a difference than many sparrows.
everyone therefore who says the same as me before men, i will also say the same as him before my father who is in the namespaces.
but whoever denies me before men, i will also deny him before my father who is in the namespaces.
don't think that i came to send peace on the land. i didn't come to send peace, but a sword.
for i came to set a man at odds against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.
a man's foes will be those of his own household.
he who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me isn't worthy of me.
he who doesn't take his cross and follow after me isn't worthy of me.
he who seeks his life will lose it; and he who loses his life for my sake will find it.
he who receives you receives me, and he who receives me receives him who sent me.
he who receives a bringer in the name of a bringer will receive a bringer's reward. he who receives a right man in the name of a right man will receive a right man's reward.
whoever gives one of these little ones just a cup of cold water to drink in the name of a learner, amen i tell you, he will in no way lose his reward.
11
when yeahoshua had finished directing his twelve learners, he departed from there to teach and announce in their cities.
now when yeahoxhanan heard in the prison the works of sink-swim-chat, he sent two of his learners
and said to him, are you he who comes, or should we look for another?
yeahoshua answered them, go and tell yeahoxhanan the things which you hear and see:
the blind receive their sight, the lame walk, the waspishs are cleansed, the deaf hear, the dead are raised up, and the poor are being informed.
happy is he who finds no occasion for stumbling in me.
as these went their way, yeahoshua began to say to the multitudes concerning yeahoxhanan, what did you go out into the wilderness to see? a reed shaken by the wind?
but what did you go out to see? a man in soft clothing? behold, those who wear soft clothing are in kings' houses.
but why did you go out? to see a bringer? yes, i tell you, and much more than a bringer.
for this is he, of whom it is written, ‘behold, i send my messenger before your face, who will prepare your way before you.'
amen i tell you, amongst those who are born of women there has not arisen anyone greater than yeahoxhanan the immerser; yet he who is least in the kingdom of the namespaces is greater than he.
from the days of yeahoxhanan the immerser until now, the kingdom of the namespaces suffers violence, and the violent take it by force.
for all the bringers and the torah come-brought until yeahoxhanan.
if you are willing to receive it, this is aliyeah, who is to come.
he who has ears to hear, let him hear.
but to what shall i compare this generation? it is like children sitting in the marketplaces, who call to their companions
and say, ‘we played the flute for you, and you didn't dance. we mourned for you, and you didn't lament.'
for yeahoxhanan came neither eating nor drinking, and they say, ‘he has a daimon.'
the son of man came eating and drinking, and they say, ‘behold, a gluttonous man and a drunkard, a friend of taxmen and missers.' but wisdom is justified by her children.
then he began to denounce the cities in which most of his abilities had been done, because they didn't repent.
hoy, you, khoracin. hoy, you, beitsaida. for if the abilities had been done in tyre and zidon which were done in you, they would have repented long ago in sackcloth and ashes.
but i tell you, it will be more tolerable for tyre and zidon on the day of judgement than for you.
you, kapernaxhum, who are exalted to the namespaces, you will go down to hades. for if the abilities had been done in sodom which were done in you, it would have remained until today.
but i tell you that it will be more tolerable for the land of sodom on the day of judgement, than for you.
at that time, yeahoshua answered, i thank you, father, mister of the namespaces and the land, that you hid these things from the wise and understanding, and revealed them to infants.
yes, father, for so it was well-pleasing in your sight.
all things have been delivered to me by my father. no one knows the son, except the father; neither does anyone know the father, except the son and he to whom the son desires to reveal him.
come to me, all you who labour and are heavily burdened, and i will give you rest.
take my yoke upon you and learn from me, for i am gentle and humble in heart; and you will find rest for your selves.
for my yoke is easy, and my burden is light.
12
at that time, yeahoshua went on the shabbat day through the grain fields. his learners were hungry and began to pluck heads of grain and to eat.
but the interpreters, when they saw it, said to him, behold, your learners do what is not lawful to do on the shabbat.
but he said to them, haven't you read what david did when he was hungry, and those who were with him:
how he entered into theory's house and ate the show bread, which was not lawful for him to eat, nor for those who were with him, but only for the kohens?
or have you not read in the torah that on the shabbat day the kohens in the temple void the shabbat and are guiltless?
but i tell you that one greater than the temple is here.
but if you had known what this means, ‘i desire mercy, and not slaughter,' you wouldn't have condemned the guiltless.
for the son of man is mister of the shabbat.
he departed from there and went into their synagogue.
and behold, there was a man with a withered hand. they asked him, is it lawful to heal on the shabbat day? so that they might accuse him.
he said to them, what man is there amongst you who has one sheep, and if this one falls into a pit on the shabbat day, won't he grab on to it and lift it out?
how much more difference does a man make than a sheep. therefore it is lawful to do good on the shabbat day.
then he told the man, stretch out your hand. he stretched it out; and it was restored whole, just like the other.
but the interpreters went out and conspired against him, how they might destroy him.
yeahoshua, perceiving that, withdrew from there. great multitudes followed him; and he healed them all,
and commanded them that they should not make him known,
that it might be filled which was spoken through yeshuayeaho the bringer, saying,
behold, my servant whom i have chosen, my beloved in whom my self is well pleased. i will put my breathwind on him. he will proclaim justice to the nations.
he will not strive, nor shout, neither will anyone hear his voice in the streets.
he won't break a bruised reed. he won't quench a smoking flax, until he leads justice to victory.
in his name, the nations will hope.
then one daimonized, blind and mute, was brought to him; and he healed him, so that the blind and mute man both spoke and saw.
all the multitudes were amazed, and said, can this be the son of david?
but when the interpreters heard it, they said, this man does not throw out daimons except by beelzebul, the prince of the daimons.
knowing their thoughts, yeahoshua said to them, every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand.
if the opposer throws out the opposer, he is divided against himself. how then will his kingdom stand?
if i by beelzebul throw out daimons, by whom do your children throw them out? therefore they will be your judges.
but if i by the breathwind of theory throw out daimons, then theory's kingdom has come upon you.
or how can one enter into the house of the strong man and plunder his goods, unless he first bind the strong man? then he will plunder his house.
he who is not with me is against me, and he who doesn't gather with me, scatters.
therefore i tell you, every miss and slander will be forgiven men, but the slander against the breathwind will not be forgiven men.
whoever speaks a word against the son of man, it will be forgiven him; but whoever speaks against the dedicated breathwind, it will not be forgiven him, either in this age, or in that which is to come.
either make the tree good and its fruit good, or make the tree corrupt and its fruit corrupt; for the tree is known by its fruit.
you offspring of vipers, how can you, being fracture, speak good things? for out of the abundance of the heart, the mouth speaks.
the good man out of his good treasure brings out good things, and the fracture man out of his fracture treasure brings out fracture things.
i tell you that every idle word that men speak, they will give account of it in the day of judgement.
for by your words you will be justified, and by your words you will be condemned.
then certain of the scribes and interpreters answered, teacher, we want to see a sign from you.
but he answered them, a fracture and adulterous generation seeks after a sign, but no sign will be given to it but the sign of yonah the bringer.
for as yonah was three days and three nights in the belly of the huge fish, so will the son of man be three days and three nights in the heart of the land.
the men of nineveh will stand up in the judgement with this generation and will condemn it, for they repented at the proclamation of yonah; and behold, someone greater than yonah is here.
the queen of the south will rise up in the judgement with this generation and will condemn it, for she came from the ends of the land to hear the wisdom of shlomo; and behold, someone greater than shlomo is here.
when an unclean breathwind has gone out of a man, he passes through waterless places seeking rest, and doesn't find it.
then he says, ‘i will return into my house from which i came;' and when he has come back, he finds it empty, swept, and put in order.
then he goes and takes with himself seven other breathwinds more fracture than he is, and they enter in and dwell there. the last state of that man becomes worse than the first. even so will it be also to this fracture generation.
while he was yet speaking to the multitudes, behold, his mother and his brothers stood outside, seeking to speak to him.
one said to him, behold, your mother and your brothers stand outside, seeking to speak to you.
but he answered him who spoke to him, who is my mother? who are my brothers?
he stretched out his hand towards his learners, and said, behold, my mother and my brothers.
for whoever does the will of my father who is in the namespaces, he is my brother, and sister, and mother.
13
on that day yeahoshua went out of the house and sat by the seaside.
great multitudes gathered to him, so that he entered into a boat and sat; and all the multitude stood on the beach.
he spoke to them many things in comparisons, saying, behold, a farmer went out to sow.
as he sowed, some seeds fell by the roadside, and the birds came and devoured them.
others fell on rocky ground, where they didn't have much soil, and immediately they sprang up, because they had no depth of land.
when the sun had risen, they were scorched. because they had no root, they withered away.
others fell amongst thorns. the thorns grew up and choked them.
others fell on good soil and yielded fruit: some one hundred times as much, some sixty, and some thirty.
he who has ears to hear, let him hear.
the learners came, and said to him, why do you speak to them in comparisons?
he answered them, to you it is given to know the mysteries of the kingdom of the namespaces, but it is not given to them.
for whoever has, to him will be given, and he will have abundance; but whoever doesn't have, from him will be taken away even that which he has.
therefore i speak to them in comparisons, because seeing they don't see, and hearing, they don't hear, neither do they understand.
in them the bringing of yeshuayeaho is filled, which says, ‘by hearing you will hear, and will in no way understand; seeing you will see, and will in no way perceive;
for this people's heart has grown callous, their ears are dull of hearing, and they have closed their eyes; or else perhaps they might perceive with their eyes, hear with their ears, understand with their heart, and would turn again, and i would heal them.'
but happy are your eyes, for they see; and your ears, for they hear.
for amen i tell you that many bringers and right men desired to see the things which you see, and didn't see them; and to hear the things which you hear, and didn't hear them.
hear, then, the comparison of the farmer.
when anyone hears the word of the kingdom and doesn't understand it, the fracture one comes and snatches away that which has been sown in his heart. this is what was sown by the roadside.
what was sown on the rocky places, this is he who hears the word and immediately with joy receives it;
yet he has no root in himself, but endures for a while. when oppression or persecution arises because of the word, immediately he stumbles.
what was sown amongst the thorns, this is he who hears the word, but the cares of this age and the deceitfulness of riches choke the word, and he becomes unfruitful.
what was sown on the good ground, this is he who hears the word and understands it, who most certainly bears fruit and produces, some one hundred times as much, some sixty, and some thirty.
he set another comparison before them, saying, the kingdom of the namespaces is like a man who sowed good seed in his field,
but while people slept, his enemy came and sowed darnel weeds also amongst the wheat, and went away.
but when the blade sprang up and produced grain, then the darnel weeds appeared also.
the workers of the householder came and said to him, ‘sir, didn't you sow good seed in your field? where did these darnel weeds come from?'
he said to them, ‘an enemy has done this.' the workers asked him, ‘do you want us to go and gather them up?'
but he said, ‘no, lest perhaps while you gather up the darnel weeds, you root up the wheat with them.
let both grow together until the harvest, and in the harvest time i will tell the reapers, first, gather up the darnel weeds, and bind them in bundles to burn them; but gather the wheat into my barn.'
he set another comparison before them, saying, the kingdom of the namespaces is like a grain of mustard seed which a man took, and sowed in his field,
which indeed is smaller than all seeds. but when it is grown, it is greater than the herbs and becomes a tree, so that the birds of the air come and lodge in its branches.
he spoke another comparison to them. the kingdom of the namespaces is like yeast which a woman took and hid in three measures of meal, until it was all leavened.
yeahoshua spoke all these things in comparisons to the multitudes; and without a comparison, he didn't speak to them,
that it might be filled which was spoken through the bringer, saying, i will open my mouth in comparisons; i will utter things hidden from the foundation of the world.
then yeahoshua sent the multitudes away, and went into the house. his learners came to him, saying, explain to us the comparison of the darnel weeds of the field.
he answered them, he who sows the good seed is the son of man,
the field is the world, the good seeds are the children of the kingdom, and the darnel weeds are the children of the fracture one.
the enemy who sowed them is the slanderer. the harvest is the joint finish of the world, and the reapers are messengers.
as therefore the darnel weeds are gathered up and burnt with fire; so will it be at the joint finish of the world.
the son of man will send out his messengers, and they will gather out of his kingdom all things that cause stumbling and those who do distortion,
and will throw them into the furnace of fire. there will be weeping and gnashing of teeth.
then the right will shine like the sun in the kingdom of their father. he who has ears to hear, let him hear.
again, the kingdom of the namespaces is like treasure hidden in the field, which a man found and hid. in his joy, he goes and sells all that he has and buys that field.
again, the kingdom of the namespaces is like a man who is a merchant seeking fine pearls,
who having found one pearl of great price, he went and sold all that he had and bought it.
again, the kingdom of the namespaces is like a dragnet that was cast into the sea and gathered some fish of every kind,
which, when it was filled, fishermen drew up on the beach. they sat down and gathered the good into containers, but the bad they threw away.
so it will be in the joint finish of the world. the messengers will come and separate the fracture from amongst the right,
and will throw them into the furnace of fire. there will be weeping and gnashing of teeth.
yeahoshua said to them, have you understood all these things? they answered him, yes, mister.
he said to them, therefore every scribe who has been made a learner in the kingdom of the namespaces is like a man who is a householder, who brings out of his treasure new and old things.
when yeahoshua had finished these comparisons, he departed from there.
coming into his own country, he taught them in their synagogue, so that they were astonished and said, where did this man get this wisdom and these abilities?
isn't this the carpenter's son? isn't his mother called miriyam, and his brothers yaqob, yoses, simon, and yeahudas?
aren't all of his sisters with us? where then did this man get all of these things?
they were offended by him. but yeahoshua said to them, a bringer is not without honour, except in his own country and in his own house.
he didn't do many abilities there because of their non-emunah.
14
at that time, herod the tetrarch heard the report concerning yeahoshua,
and said to his servants, this is yeahoxhanan the immerser. he is risen from the dead. that is why these abilities work in him.
for herod had arrested yeahoxhanan, bound him, and put him in prison for the sake of herodias, his brother philip's wife.
for yeahoxhanan said to him, it is not lawful for you to have her.
when he would have put him to death, he feared the multitude, because they counted him as a bringer.
but when herod's birthday came, the daughter of herodias danced amongst them and pleased herod.
therefore he agreed with an oath to give her whatever she should ask.
she, being prompted by her mother, said, give me here on a platter the head of yeahoxhanan the immerser.
the king was grieved, but for the sake of his oaths and of those who sat at the table with him, he commanded it to be given,
and he sent and beheaded yeahoxhanan in the prison.
his head was brought on a platter and given to the young lady; and she brought it to her mother.
his learners came, took the body, and buried it. then they went and told yeahoshua.
now when yeahoshua heard this, he withdrew from there in a boat to a deserted place apart. when the multitudes heard it, they followed him on foot from the cities.
yeahoshua went out, and he saw a great multitude. he had compassion on them and healed their sick.
when evening had come, his learners came to him, saying, this place is deserted, and the hour is already late. send the multitudes away, that they may go into the villages, and buy themselves food.
but yeahoshua said to them, they don't need to go away. you give them something to eat.
they told him, we only have here five loaves and two fish.
he said, bring them here to me.
he commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to the namespaces, he blessed, broke and gave the loaves to the learners; and the learners gave to the multitudes.
they all ate and were filled. they took up twelve baskets full of that which remained left over from the broken pieces.
those who ate were about five thousand men, in addition to women and children.
immediately yeahoshua made the learners get into the boat and go ahead of him to the other side, while he sent the multitudes away.
after he had sent the multitudes away, he went up into the mountain by himself to pray. when evening had come, he was there alone.
but the boat was now in the middle of the sea, distressed by the waves, for the wind was contrary.
in the fourth watch of the night, yeahoshua came to them, walking on the sea.
when the learners saw him walking on the sea, they were troubled, saying, it's a ghost. and they cried out for fear.
but immediately yeahoshua spoke to them, saying, cheer up. it is i. don't be afraid.
peter answered him and said, mister, if it is you, command me to come to you on the waters.
he said, come. peter stepped down from the boat and walked on the waters to come to yeahoshua.
but when he saw that the wind was strong, he was afraid, and beginning to sink, he cried out, saying, mister, save me.
immediately yeahoshua stretched out his hand, took hold of him, and said to him, you of little emunah, why did you doubt?
when they got up into the boat, the wind ceased.
those who were in the boat came and sank down to him, saying, you are truly the son of theory.
when they had crossed over, they came to the land of gennesaret.
when the people of that place recognised him, they sent into all that surrounding region and brought to him all who were having something bad;
and they begged him that they might just touch the tzitzit of his garment. as many as touched it were made whole.
15
then interpreters and scribes came to yeahoshua from yerushalem, saying,
why do your learners disobey that what's handed down by the elders? for they don't wash their hands when they eat bread.
he answered them, why do you also disobey the mitzvah of theory because of what you handed down?
for theory said, ‘honour your father and your mother,' and, ‘he who speaks bad of father or mother, let him be finished.'
but you say, ‘whoever may tell his father or his mother, whatever help you might otherwise have gotten from me is a near-in devoted to theory,
he shall not honour his father or mother.' you have made the word of theory void because of what you handed down.
you hypocrites. well did yeshuayeaho come-bring of you, saying,
‘these people draw near to me with their mouth, and honour me with their lips; but their heart is far from me.
and they respect me in vain, teaching as doctrine rules made by men.'
he summoned the multitude, and said to them, hear, and understand.
that which enters into the mouth doesn't defile the man; but that which proceeds out of the mouth, this defiles the man.
then the learners came and said to him, do you know that the interpreters were offended when they heard this saying?
but he answered, every plant which my father out of the namespaces didn't plant will be uprooted.
leave them alone. they are blind guides of the blind. if the blind guide the blind, both will fall into a pit.
peter answered him, explain the comparison to us.
so yeahoshua said, are you also still ill-advised?
don't you understand that whatever goes into the mouth passes into the belly and then out of the body?
but the things which proceed out of the mouth come out of the heart, and they defile the man.
for out of the heart come fracture thoughts, murders, adulteries, having sex with someone you're not married to, thefts, false testimony, and slanders.
these are the things which defile the man; but to eat with unwashed hands doesn't defile the man.
yeahoshua went out from there and withdrew into the region of tyre and zidon.
behold, a kanaani woman came out from those borders and cried, saying, have mercy on me, mister, you son of david. my daughter is badly daimonized.
but he answered her not a word. his learners came and begged him, saying, send her away; for she cries after us.
but he answered, i wasn't sent to anyone but the lost sheep of the house of yisreal.
but she came and sank down to him, saying, mister, help me.
but he answered, it is not appropriate to take the children's bread and throw it to the dogs.
but she said, yes, mister, but even the dogs eat the crumbs which fall from their misters' table.
then yeahoshua answered her, woman, great is your emunah. be it done to you even as you desire. and her daughter was healed from that hour.
yeahoshua departed from there and came near to the sea of the galil; and he went up on the mountain and sat there.
great multitudes came to him, having with them the lame, blind, mute, maimed, and many others, and they put them down at his feet. he healed them,
so that the multitude wondered when they saw the mute speaking, the injured healed, the lame walking, and the blind seeing—and they heavyweighed the theory of yisreal.
yeahoshua summoned his learners and said, i have compassion on the multitude, because they have continued with me now three days and have nothing to eat. i don't want to send them away fasting, or they might faint on the way.
the learners said to him, where could we get so many loaves in a deserted place as to satisfy so great a multitude?
yeahoshua said to them, how many loaves do you have? they said, seven, and a few small fish.
he exhorted the multitude to sit down on the ground;
and he took the seven loaves and the fish. he gave thanks and broke them, and gave to the learners, and the learners to the multitudes.
they all ate and were filled. they took up seven baskets full of the broken pieces that were left over.
those who ate were four thousand men, in addition to women and children.
then he sent away the multitudes, got into the boat, and came into the borders of magdala.
16
the interpreters and zaduqees came, and testing him, asked him to show them a sign from the namespaces.
but he answered them, when it is evening, you say, ‘it will be fair weather, for the namespaces is red.'
in the morning, ‘it will be foul weather today, for the namespaces is red and threatening.' hypocrites. you know how to discern the appearance of the namespaces, but you can't discern the signs of the times.
a fracture and adulterous generation seeks after a sign, and there will be no sign given to it, except the sign of the bringer yonah. he left them and departed.
the learners came to the other side and had forgotten to take bread.
yeahoshua said to them, take heed and beware of the yeast of the interpreters and zaduqees.
they reasoned amongst themselves, saying, we brought no bread.
yeahoshua, perceiving it, said, why do you reason amongst yourselves, you of little emunah, because you have brought no bread?
don't you yet perceive or remember the five loaves for the five thousand, and how many baskets you took up,
or the seven loaves for the four thousand, and how many baskets you took up?
how is it that you don't perceive that i didn't speak to you concerning bread? but beware of the yeast of the interpreters and zaduqees.
then they understood that he didn't tell them to beware of the yeast of bread, but of the teaching of the interpreters and zaduqees.
now when yeahoshua came into the parts of caesarea philippi, he asked his learners, saying, who do men say that i, the son of man, am?
they said, some say yeahoxhanan the immerser, some, aliyeah, and others, yeremiyeaho or one of the bringers.
he said to them, but who do you say that i am?
simon peter answered, you are the sink-swim-chat, the son of the living theory.
yeahoshua answered him, happy are you, simon bar yonah, for flesh and blood has not revealed this to you, but my father who is in the namespaces.
i also tell you that you are peter, and on this rock i will build my community, and the gates of hades will not prevail against it.
i will give to you the keys of the kingdom of the namespaces, and whatever you bind on land will have been bound in the namespaces; and whatever you loosen on land will have been loosened in the namespaces.
then he charged the learners that they should tell no one that he was yeahoshua the sink-swim-chat.
from that time, yeahoshua began to show his learners that he must go to yerushalem and suffer many things from the elders, chief kohens, and scribes, and be killed, and the third day be raised up.
peter took him aside and began to rebuke him, saying, far be it from you, mister. this will never be done to you.
but he turned and said to peter, get behind me, opposer. you are a stumbling block to me, for you are not setting your mind on the things of theory, but on the things of men.
then yeahoshua said to his learners, if anyone desires to come after me, let him deny himself, take up his cross, and follow me.
for whoever desires to save his life will lose it, and whoever will lose his life for my sake will find it.
for what will it profit a man if he gains the whole world and forfeits his life? or what will a man give in exchange for his life?
for the son of man will come in the heavyweight of his father with his messengers, and then he will render to everyone according to his deeds.
amen i tell you, there are some standing here who will in no way taste of death until they see the son of man coming in his kingdom.
17
after six days, yeahoshua took with him peter, yaqob, and yeahoxhanan his brother, and upped them to a high mountain by themselves.
he was changed before them. his face shone like the sun, and his garments became as white as the light.
behold, mosheh and aliyeah appeared to them talking with him.
peter answered and said to yeahoshua, mister, it is good for us to be here. if you want, let's make three tents here: one for you, one for mosheh, and one for aliyeah.
while he was still speaking, behold, a bright cloud overshadowed them. behold, a voice came out of the cloud, saying, this is my beloved son, in whom i am well pleased. listen to him.
when the learners heard it, they fell on their faces, and were very afraid.
yeahoshua came and touched them and said, get up, and don't be afraid.
lifting up their eyes, they saw no one, except yeahoshua alone.
as they were coming down from the mountain, yeahoshua mitzva'ed them, saying, don't tell anyone what you saw, until the son of man has risen from the dead.
his learners asked him, saying, then why do the scribes say that aliyeah must come first?
yeahoshua answered them, aliyeah indeed comes first, and will restore all things;
but i tell you that aliyeah has come already, and they didn't recognise him, but did to him whatever they wanted to. even so the son of man will also suffer by them.
then the learners understood that he spoke to them of yeahoxhanan the immerser.
when they came to the multitude, a man came to him, kneeling down to him and saying,
mister, have mercy on my son, for he is epileptic and suffers badly; for he often falls into the fire, and often into the water.
so i brought him to your learners, and they could not cure him.
yeahoshua answered, emunahless and perverse generation. how long will i be with you? how long will i bear with you? bring him here to me.
yeahoshua rebuked the daimon, and it went out of him, and the boy was cured from that hour.
then the learners came to yeahoshua privately, and said, why weren't we able to throw it out?
he said to them, because of your non-emunah. for amen i tell you, if you have emunah as a grain of mustard seed, you will tell this mountain, ‘move from here to there,' and it will move; and nothing will be impossible for you.
but this kind doesn't go out except by prayer and fasting.
while they were staying in the galil, yeahoshua said to them, the son of man is about to be delivered up into the hands of men,
and they will kill him, and the third day he will be raised up. they were exceedingly sorry.
when they had come to kapernaxhum, those who collected the didrachma coins came to peter, and said, doesn't your teacher finish the didrachma?
he said, yes. when he came into the house, yeahoshua anticipated him, saying, what do you think, simon? from whom do the kings of the land receive tax or tribute? from their children, or from strangers?
peter said to him, from strangers. yeahoshua said to him, therefore the children are exempt.
but, lest we make them stumble, go to the sea, throw a hook, and take up the first fish that comes up. when you have opened its mouth, you will find a stater coin. take that, and give it to them for me and you.
18
in that hour the learners came to yeahoshua, saying, who then is greatest in the kingdom of the namespaces?
yeahoshua called a little child to himself, and set him in the middle of them
and said, amen i tell you, unless you turn and become as little children, you will in no way enter into the kingdom of the namespaces.
whoever therefore humbles himself as this little child is the greatest in the kingdom of the namespaces.
whoever receives one such little child in my name receives me,
but whoever makes one of these little ones who emunah in me stumble, it would be better for him if a huge millstone were hung around his neck and that he were sunk in the depths of the sea.
hoy, world because of occasions of stumbling. for it must be that the occasions come, but, hoy, that person through whom the occasion comes.
if your hand or your foot makes you stumble, cut it off and throw it from you. it is better for you to enter into life maimed or crippled, rather than having two hands or two feet to be thrown into the to world fire.
if your eye makes you stumble, pluck it out and throw it from you. it is better for you to enter into life with one eye, rather than having two eyes to be thrown into the gehenna of fire.
see that you don't think little of one of these little ones, for i tell you that in the namespaces their messengers always see the face of my father who is in the namespaces.
for the son of man came to save that which was lost.
what do you think? if a man has one hundred sheep, and one of them goes astray, doesn't he leave the ninety-nine, go to the mountains, and seek that which has gone astray?
if he finds it, amen i tell you, he rejoices over it more than over the ninety-nine which have not gone astray.
even so it is not the will of your father who is in the namespaces that one of these little ones should perish.
if your brother misses against you, go, show him his fault between you and him alone. if he listens to you, you have gained back your brother.
but if he doesn't listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established.
if he refuses to listen to them, tell it to the community. if he refuses to hear the community also, let him be to you as one of the nations or a taxman.
amen i tell you, whatever things you bind on land will have been bound in the namespaces, and whatever things you loosen on land will have been loosened in the namespaces.
again, assuredly i tell you, that if two of you will agree on land concerning anything that they will ask, it will be done for them by my father who is in the namespaces.
for where two or three are gathered together in my name, there i am in the middle of them.
then peter came and said to him, mister, how often shall my brother miss against me, and i forgive him? until seven times?
yeahoshua said to him, i don't tell you until seven times, but, until seventy times seven.
therefore the kingdom of the namespaces is like a certain king who wanted to settle accounts with his workers.
when he had begun to settle, one was brought to him who owed him ten thousand talents.
but because he couldn't pay, his mister commanded him to be sold, with his wife, his children, and all that he had, and payment to be made.
the worker therefore fell down and knelt before him, saying, ‘mister, have patience with me, and i will repay you all.'
the mister of that worker, being moved with compassion, released him and forgave him the debt.
but that servant went out and found one of his fellow workers who owed him one hundred denarii, and he grabbed him and took him by the throat, saying, ‘pay me what you owe.'
so his fellow worker fell down at his feet and begged him, saying, ‘have patience with me, and i will repay you.'
he would not, but went and threw him into prison until he should pay back that which was due.
so when his fellow workers saw what was done, they were exceedingly sorry, and came and told their mister all that was done.
then his mister called him in and said to him, ‘you fracture worker. i forgave you all that debt because you begged me.
shouldn't you also have had mercy on your fellow worker, even as i had mercy on you?'
his mister was angry, and delivered him to the tormentors until he should pay all that was due to him.
so my father out of the namespaces will also do to you, if you don't each forgive your brother from your hearts for his misdeeds.
19
when yeahoshua had finished these words, he departed from the galil and came into the borders of yeahudea beyond the yordan.
great multitudes followed him, and he healed them there.
interpreters came to him, testing him and saying, is it lawful for a man to divorce his wife for any reason?
he answered, haven't you read that he who made them from the beginning made them male and female,
and said, ‘for this cause a man shall leave his father and mother, and shall be joined to his wife; and the two shall become one flesh?'
so that they are no more two, but one flesh. what therefore theory has joined together, don't let man tear apart.
they asked him, why then did mosheh mitzvah us to give her a certificate of divorce and divorce her?
he said to them, mosheh, because of the hardness of your hearts, allowed you to divorce your wives, but from the beginning it has not been so.
i tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery.
his learners said to him, if this is the case of the man with his wife, it is not expedient to marry.
but he said to them, not all men can receive this saying, but those to whom it is given.
for there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the kingdom of the namespaces's sake. he who is able to receive it, let him receive it.
then little children were brought to him that he should lay his hands on them and pray; and the learners rebuked them.
but yeahoshua said, allow the little children, and don't forbid them to come to me; for the kingdom of the namespaces belongs to ones like these.
he laid his hands on them, and departed from there.
behold, one came to him and said, good teacher, what good thing shall i do, that i may have life to world?
he said to him, why do you call me good? no one is good but one, that is, theory. but if you want to enter into life, keep the mitzvahs.
he said to him, which ones? yeahoshua said, ‘you shall not murder.' ‘you shall not commit adultery.' ‘you shall not steal.' ‘you shall not offer false testimony.'
‘honour your father and your mother.' and, ‘you shall love your neighbour as yourself.'
the young man said to him, all these things i have observed from my youth. what do i still lack?
yeahoshua said to him, if you want to be finished, go, sell what you have, and give to the poor, and you will have treasure in the namespaces; and come, follow me.
but when the young man heard this, he went away sad, for he was one who had great possessions.
yeahoshua said to his learners, amen i say to you, a rich man will enter into the kingdom of the namespaces with difficulty.
again i tell you, it is easier for a camel to go through a needle's eye than for a rich man to enter into theory's kingdom.
when the learners heard it, they were exceedingly astonished, saying, who then can be saved?
looking at them, yeahoshua said, with men this is impossible, but with theory all things are possible.
then peter answered, behold, we have left everything and followed you. what then will we have?
yeahoshua said to them, amen i tell you that you who have followed me, in the regeneration when the son of man will sit on the throne of his heavyweight, you also will sit on twelve thrones, judging the twelve branches of yisreal.
everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, will receive one hundred times, and will inherit life to world.
but many will be last who are first, and first who are last.
20
for the kingdom of the namespaces is like a man who was the mister of a household, who went out early in the morning to hire labourers for his vineyard.
when he had agreed with the labourers for a denarius a day, he sent them into his vineyard.
he went out about the third hour, and saw others standing idle in the marketplace.
he said to them, ‘you also go into the vineyard, and whatever is right i will give you.' so they went their way.
again he went out about the sixth and the ninth hour, and did likewise.
about the eleventh hour he went out and found others standing idle. he said to them, ‘why do you stand here all day idle?'
they said to him, ‘because no one has hired us.' he said to them, ‘you also go into the vineyard, and you will receive whatever is right.'
when evening had come, the mister of the vineyard said to his manager, ‘call the labourers and pay them their wages, beginning from the last to the first.'
when those who were hired at about the eleventh hour came, they each received a denarius.
when the first came, they supposed that they would receive more; and they likewise each received a denarius.
when they received it, they murmured against the mister of the household,
saying, ‘these last have spent one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.'
but he answered one of them, ‘friend, i am doing you no wrong. didn't you agree with me for a denarius?
take that which is yours, and go your way. it is my desire to give to this last just as much as to you.
isn't it lawful for me to do what i want to with what i own? or is your eye fracture, because i am good?'
so the last will be first, and the first last. for many are called, but few are chosen.
as yeahoshua was going up to yerushalem, he took the twelve learners aside, and on the way he said to them,
behold, we are going up to yerushalem, and the son of man will be delivered to the chief kohens and scribes, and they will condemn him to death,
and will hand him over to the nations to mock, to scourge, and to crucify; and the third day he will be raised up.
then the mother of the sons of zebedee came to him with her sons, kneeling and asking a certain thing of him.
he said to her, what do you want? she said to him, say that these, my two sons, may sit, one on your right hand and one on your left hand, in your kingdom.
but yeahoshua answered, you don't know what you are asking. are you able to drink the cup that i am about to drink, and be immersed with the immersion that i am immersed with? they said to him, we are able.
he said to them, you will indeed drink my cup, and be immersed with the immersion that i am immersed with; but to sit on my right hand and on my left hand is not mine to give, but it is for whom it has been prepared by my father.
when the ten heard it, they were indignant with the two brothers.
but yeahoshua summoned them, and said, you know that the rulers of the nations rd it over them, and their great ones exercise authority over them.
it shall not be so amongst you; but whoever desires to become great amongst you shall be your servant.
whoever desires to be first amongst you shall be your worker,
even as the son of man came not to be served, but to serve, and to give his life as a ransom for many.
as they went out from yerixho, a great multitude followed him.
behold, two blind men sitting by the road, when they heard that yeahoshua was passing by, cried out, mister, have mercy on us, you son of david.
the multitude rebuked them, telling them that they should be quiet, but they cried out even more, mister, have mercy on us, you son of david.
yeahoshua stood still and called them, and asked, what do you want me to do for you?
they told him, mister, that our eyes may be opened.
yeahoshua, being moved with compassion, touched their eyes; and immediately their eyes received their sight, and they followed him.
21
when they came near to yerushalem and came to beitsphage, to the mount of olives, then yeahoshua sent two learners,
saying to them, go into the village that is opposite you, and immediately you will find a donkey tied, and a colt with her. loosen them and bring them to me.
if anyone says anything to you, you shall say, ‘the mister needs them,' and immediately he will send them.
all this was done that it might be filled which was spoken through the bringer, saying,
tell the daughter of zion, behold, your king comes to you, humble, and riding on a donkey, on a colt, the foal of a donkey.
the learners went and did just as yeahoshua commanded them,
and brought the donkey and the colt and laid their clothes on them; and he sat on them.
a very great multitude spread their clothes on the road. others cut branches from the trees and spread them on the road.
the multitudes who went in front of him, and those who followed, kept shouting, hosanna to the son of david. blessed is he who comes in the name of yeahoh-vowelconsonant. hosanna in the highest.
when he had come into yerushalem, all the city was stirred up, saying, who is this?
the multitudes said, this is the bringer, yeahoshua, from nacaret of the galil.
yeahoshua entered into the temple of theory and drove out all of those who sold and bought in the temple, and overthrew the money changers' tables and the seats of those who sold the doves.
he said to them, it is written, ‘my house shall be called a house of prayer,' but you have made it a den of robbers.
the lame and the blind came to him in the temple, and he healed them.
but when the chief kohens and the scribes saw the wonderful things that he did, and the children who were crying in the temple and saying, hosanna to the son of david. they were indignant,
and said to him, do you hear what these are saying? yeahoshua said to them, yes. did you never read, ‘out of the mouth of children and nursing babies, you have perfected praise?'
he left them and went out of the city to beitany, and camped there.
now in the morning, as he returned to the city, he was hungry.
seeing a fig tree by the road, he came to it and found nothing on it but leaves. he said to it, let there be no fruit from you to world. immediately the fig tree withered away.
when the learners saw it, they marvelled, saying, how did the fig tree immediately wither away?
yeahoshua answered them, amen i tell you, if you have emunah and don't doubt, you will not only do what was done to the fig tree, but even if you told this mountain, ‘be taken up and thrown into the sea,' it would be done.
all things, whatever you ask in prayer, emunahful, you will receive.
when he had come into the temple, the chief kohens and the elders of the people came to him as he was teaching, and said, by what means do you do these things? who gave you this means?
yeahoshua answered them, i also will ask you one question, which if you tell me, i likewise will tell you by what means i do these things.
the immersion of yeahoxhanan, where was it from? from the namespaces or from men? they reasoned with themselves, saying, if we say, ‘from the namespaces,' he will ask us, ‘why then did you not emunah him?'
but if we say, ‘from men,' we fear the multitude, for all hold yeahoxhanan as a bringer.
they answered yeahoshua, and said, we don't know. he also said to them, neither will i tell you by what means i do these things.
but what do you think? a man had two sons, and he came to the first, and said, ‘son, go work today in my vineyard.'
he answered, ‘i will not,' but afterward he changed his mind, and went.
he came to the second, and said the same thing. he answered, ‘i'm going, sir,' but he didn't go.
which of the two did the will of his father? they said to him, the first. yeahoshua said to them, amen, i tell you that the taxmen and the prostitutes are entering into theory's kingdom before you.
for yeahoxhanan came to you in the way of being right, and you didn't emunah him; but the taxmen and the prostitutes emuana'ed him. when you saw it, you didn't even repent afterward, that you might emuna him.
hear another comparison. there was a man who was a mister of a household who planted a vineyard, set a hedge about it, dug a wine press in it, built a tower, leased it out to farmers, and went into another country.
when the season for the fruit came near, he sent his workers to the farmers to receive his fruit.
the farmers took his workers, beat one, killed another, and stoned another.
again, he sent other workers more than the first; and they treated them the same way.
but afterward he sent to them his son, saying, ‘they will respect my son.'
but the farmers, when they saw the son, said amongst themselves, ‘this is the heir. come, let's kill him and seize his inheritance.'
so they took him and threw him out of the vineyard, then killed him.
when therefore the mister of the vineyard comes, what will he do to those farmers?
they told him, he will badly destroy those bad men, and will lease out the vineyard to other farmers who will give him the fruit in its season.
yeahoshua said to them, did you never read in the scriptures, ‘the stone which the builders rejected was made the head of the corner. this was from yeahoh-vowelconsonant. it is marvellous in our eyes'?
therefore i tell you, theory's kingdom will be taken away from you and will be given to a nation producing its fruit.
he who falls on this stone will be broken to pieces, but on whomever it will fall, it will scatter him as dust.
when the chief kohens and the interpreters heard his comparisons, they perceived that he spoke about them.
when they sought to seize him, they feared the multitudes, because they considered him to be a bringer.
22
yeahoshua answered and spoke to them again in comparisons, saying,
the kingdom of the namespaces is like a certain king, who made a wedding feast for his son,
and sent out his workers to call those who were invited to the wedding feast, but they would not come.
again he sent out other workers, saying, ‘tell those who are invited, behold, i have prepared my dinner. my cattle and my fatlings are killed, and all things are ready. come to the wedding feast.'
but they made light of it, and went their ways, one to his own farm, another to his merchandise;
and the rest grabbed his workers, treated them shamefully, and killed them.
when the king heard that, he was angry, and sent his armies, destroyed those murderers, and burnt their city.
then he said to his workers, ‘the wedding is ready, but those who were invited weren't worthy.
go therefore to the intersections of the highways, and as many as you may find, invite to the wedding feast.'
those workers went out into the highways and gathered together as many as they found, both bad and good. the wedding was filled with guests.
but when the king came in to see the guests, he saw there a man who didn't have on wedding clothing,
and he said to him, ‘friend, how did you come in here not wearing wedding clothing?' he was speechless.
then the king said to the servants, ‘bind him hand and foot, take him away, and throw him into the outer darkness. that is where the weeping and grinding of teeth will be.'
for many are called, but few chosen.
then the interpreters went and took counsel how they might entrap him in his talk.
they sent their learners to him, along with the herodians, saying, teacher, we know that you are honest, and teach the way of theory in truth, no matter whom you teach; for you aren't partial to anyone.
tell us therefore, what do you think? is it lawful to pay taxes to caesar, or not?
but yeahoshua perceived their fracture, and said, why do you test me, you hypocrites?
show me the tax money. they brought to him a denarius.
he asked them, whose is this image and inscription?
they said to him, caesar's. then he said to them, give therefore to caesar the things that are caesar's, and to theory the things that are theory's.
when they heard it, they marvelled, and left him and went away.
on that day zaduqees (those who say that there is no standing up) came to him. they asked him,
saying, teacher, mosheh said, ‘if a man dies, having no children, his brother shall marry his wife and raise up seed for his brother.'
now there were with us seven brothers. the first married and died, and having no seed left his wife to his brother.
in the same way, the second also, and the third, to the seventh.
after them all, the woman died.
in the standing up therefore, whose wife will she be of the seven? for they all had her.
but yeahoshua answered them, you are mistaken, not knowing the scriptures, nor the ability of theory.
for in the standing up they neither marry nor are given in marriage, but are like theory's messengers in the namespaces.
but concerning the standing up of the dead, haven't you read that which was spoken to you by theory, saying,
‘i am the theory of abraham, and the theory of yizxhaq, and the theory of yaqob?' theory is not the theory of the dead, but of the living.
when the multitudes heard it, they were astonished at his teaching.
but the interpreters, when they heard that he had silenced the zaduqees, gathered themselves together.
one of them, a lawyer, asked him a question, testing him.
teacher, which is the greatest mitzvah in the torah?
yeahoshua said to him, ‘you shall love yeahoh-vowelconsonant your theory with all your heart, with all your self, and with all your mind.'
this is the first and great mitzvah.
a second likewise is this, ‘you shall love your neighbour as yourself.'
the whole torah and the bringers depend on these two mitzvahs.
now while the interpreters were gathered together, yeahoshua asked them a question,
saying, what do you think of the sink-swim-chat? whose son is he? they said to him, of david.
he said to them, how then does david in the breathwind call him mister, saying,
‘yeahoh-vowelconsonant said to my mister, sit on my right hand, until i make your enemies a footstool for your feet'?
if then david calls him mister, how is he his son?
no one was able to answer him a word, neither did any man dare ask him any more questions from that day forward.
23
then yeahoshua spoke to the multitudes and to his learners,
saying, the scribes and the interpreters sit on mosheh's seat.
all things therefore whatever they tell you to observe, observe and do, but don't do their works; for they say, and don't do.
for they bind heavy burdens that are grievous to be borne, and lay them on men's shoulders; but they themselves will not lift a finger to help them.
but they do all their works to be seen by men. they make their phylacteries broad and enlarge the tzitzit of their garments,
and love the place of honour at feasts, the best seats in the synagogues,
the salutations in the marketplaces, and to be called ‘rabbi, rabbi' by men.
but you are not to be called ‘rabbi', for one is your teacher, the sink-swim-chat, and all of you are brothers.
call no man on the land your father, for one is your father, he who is in the namespaces.
neither be called misters, for one is your mister, the sink-swim-chat.
but he who is greatest amongst you will be your servant.
whoever exalts himself will be humbled, and whoever humbles himself will be exalted.
hoy, you, scribes and interpreters, hypocrites. for you devour widows' houses, and as a pretence you make long prayers. therefore you will receive greater condemnation.
but woe to you, scribes and interpreters, hypocrites. because you shut up the kingdom of the namespaces against men; for you don't enter in yourselves, neither do you allow those who are entering in to enter.
hoy, you, scribes and interpreters, hypocrites. for you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of gehenna as yourselves.
hoy, you, blind guides, who say, ‘whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.'
you blind fools. for which is greater, the gold or the temple that dedicates the gold?
and, ‘whoever swears by the slaughter-place, it is nothing; but whoever swears by the near-in that is on it, he is obligated?'
you blind fools. for which is greater, the near-in, or the slaughter-place that dedicates the near-in?
he therefore who swears by the slaughter-place, swears by it and by everything on it.
he who swears by the temple, swears by it and by him who has been living in it.
he who swears by the namespaces, swears by the throne of theory and by him who sits on it.
hoy, you, scribes and interpreters, hypocrites. for you tithe mint, dill, and cumin, and have left undone the weightier matters of the torah: justice, mercy, and emunah. but you ought to have done these, and not to have left the other undone.
you blind guides, who strain out a gnat, and swallow a camel.
hoy, you, scribes and interpreters, hypocrites. for you clean the outside of the cup and of the platter, but within they are full of extortion and not being right.
you blind interpreter, first clean the inside of the cup and of the platter, that its outside may become clean also.
hoy, you, scribes and interpreters, hypocrites. for you are like whitened tombs, which outwardly appear beautiful, but inwardly are full of dead men's bones and of all uncleanness.
even so you also outwardly appear right to men, but inwardly you are full of hypocrisy and distortion.
hoy, you, scribes and interpreters, hypocrites. for you build the tombs of the bringers and decorate the tombs of the right,
and say, ‘if we had lived in the days of our fathers, we wouldn't have been partakers with them in the blood of the bringers.'
therefore you testify to yourselves that you are children of those who killed the bringers.
fill up, then, the measure of your fathers.
you serpents, you offspring of vipers, how will you escape the judgement of gehenna?
therefore, behold, i send to you bringers, wise men, and scribes. some of them you will kill and crucify; and some of them you will scourge in your synagogues and persecute from city to city,
that on you may come all the right blood shed on the land, from the blood of right hevel to the blood of cekariyeah son of barakhiyeah, whom you killed between the dedicated and the slaughter-place.
amen, i tell you, all these things will come upon this generation.
yerushalem, yerushalem, who kills the bringers and stones those who are sent to her. how often i would have gathered your children together, even as a hen gathers her chicks under her wings, and you would not.
behold, your house is left to you desolate.
for i tell you, you will not see me from now on, until you say, ‘blessed is he who comes in the name of yeahoh-vowelconsonant.'
24
yeahoshua went out from the temple, and was going on his way. his learners came to him to show him the buildings of the temple.
but he answered them, you see all of these things, don't you? amen, i tell you, there will not be left here one stone on another, that will not be thrown down.
as he sat on the mount of olives, the learners came to him privately, saying, tell us, when will these things be? what is the sign of your coming, and of the joint finish of the world?
yeahoshua answered them, be careful that no one leads you astray.
for many will come in my name, saying, ‘i am the sink-swim-chat,' and will lead many astray.
you will hear of wars and rumours of wars. see that you aren't troubled, for all this must happen, but it's not yet the finish.
for nation will rise against nation, and kingdom against kingdom; and there will be famines, plagues, and earthquakes in various places.
but all these things are the beginning of birth pains.
then they will deliver you up to oppression and will kill you. you will be hated by all of the nations for my name's sake.
then many will stumble, and will deliver up one another, and will hate one another.
many false bringers will arise and will lead many astray.
because distortion will be multiplied, the love of many will grow cold.
but he who endures to the finish will be saved.
this information of the kingdom will be announced in the whole world for a testimony to all the nations, and then the finish will come.
when, therefore, you see the abomination of desolation, which was spoken of through danial the bringer, standing in the dedicated place (let the reader understand),
then let those who are in yeahudea flee to the mountains.
let him who is on the housetop not go down to take out the things that are in his house.
let him who is in the field not return back to get his clothes.
but hoy, those who are with child and to nursing mothers in those days.
pray that your flight will not be in the winter nor on a shabbat,
for then there will be great suffering, such as has not been from the beginning of the world until now, no, nor ever will be.
unless those days had been shortened, no flesh would have been saved. but for the sake of the chosen ones, those days will be shortened.
then if any man tells you, ‘behold, here is the sink-swim-chat.' or, ‘there.' don't emunah it.
for false sink-swim-chats and false bringers will arise, and they will show great signs and wonders, so as to lead astray, if possible, even the chosen ones.
behold, i have told you beforehand.
if therefore they tell you, ‘behold, he is in the wilderness,' don't go out; or ‘behold, he is in the inner rooms,' don't emunah it.
for as the lightning flashes from the east, and is seen even to the west, so will the coming of the son of man be.
for wherever the carcass is, that is where the vultures gather together.
but immediately after the suffering of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the namespaces, and the abilities of the namespaces will be shaken;
and then the sign of the son of man will appear in the namespaces. then all the branches of the land will mourn, and they will see the son of man coming on the clouds of the namespaces with ability and great heavyweight.
he will send out his messengers with a great sound of a trumpet, and they will gather together his chosen ones from the four winds, from one end of the namespaces to the other.
now from the fig tree learn this comparison: when its branch has now become tender and produces its leaves, you know that the summer is near.
even so you also, when you see all these things, know that he is near, even at the doors.
amen i tell you, this generation will not pass away until all these things are accomplished.
the namespaces and the land will pass away, but my words will not pass away.
but no one knows of that day and hour, not even the messengers of the namespaces, but my father only.
as the days of noaxh were, so will the coming of the son of man be.
for as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that noaxh entered into the ship,
and they didn't know until the flood came and took them all away, so will the coming of the son of man be.
then two men will be in the field: one will be taken and one will be left.
two women will be grinding at the mill: one will be taken and one will be left.
watch therefore, for you don't know in what hour your mister comes.
but know this, that if the mister of the house had known in what watch of the night the thief was coming, he would have watched, and would not have allowed his house to be broken into.
therefore also be ready, for in an hour that you don't expect, the son of man will come.
who then is the emunahful and wise worker, whom his mister has set over his household, to give them their food in due season?
happy is that worker whom his mister finds doing so when he comes.
amen i tell you that he will set him over all that he has.
but if that bad worker should say in his heart, ‘my mister is delaying his coming,'
and begins to beat his fellow workers, and eat and drink with the drunkards,
the mister of that worker will come in a day when he doesn't expect it and in an hour when he doesn't know it,
and will cut him in pieces and appoint his portion with the hypocrites. that is where the weeping and grinding of teeth will be.
25
then the kingdom of the namespaces will be like ten virgins who took their lamps and went out to meet the bridegroom.
five of them were foolish, and five were wise.
those who were foolish, when they took their lamps, took no oil with them,
but the wise took oil in their vessels with their lamps.
now while the bridegroom delayed, they all slumbered and slept.
but at midnight there was a cry, ‘behold. the bridegroom is coming. come out to meet him.'
then all those virgins arose, and trimmed their lamps.
the foolish said to the wise, ‘give us some of your oil, for our lamps are going out.'
but the wise answered, saying, ‘what if there isn't enough for us and you? you go rather to those who sell, and buy for yourselves.'
while they went away to buy, the bridegroom came, and those who were ready went in with him to the wedding feast, and the door was shut.
afterward the other virgins also came, saying, ‘mister, mister, open to us.'
but he answered, ‘amen i tell you, i don't know you.'
watch therefore, for you don't know the day nor the hour in which the son of man is coming.
for it is like a man going into another country, who called his own workers and entrusted his goods to them.
to one he gave five talents, to another two, to another one, to each according to his own ability. then he went on his journey.
immediately he who received the five talents went and traded with them, and made another five talents.
in the same way, he also who got the two gained another two.
but he who received the one talent went away and dug in the land and hid his mister's money.
now after a long time the mister of those workers came, and settled accounts with them.
he who received the five talents came and brought another five talents, saying, ‘mister, you delivered to me five talents. behold, i have gained another five talents in addition to them.'
his mister said to him, ‘well done, good and emunahful worker. you have been emunahful over a few things, i will set you over many things. enter into the joy of your mister.'
he also who got the two talents came and said, ‘mister, you delivered to me two talents. behold, i have gained another two talents in addition to them.'
his mister said to him, ‘well done, good and emunahful worker. you have been emunahful over a few things. i will set you over many things. enter into the joy of your mister.'
he also who had received the one talent came and said, ‘mister, i knew you that you are a hard man, reaping where you didn't sow, and gathering where you didn't scatter.
i was afraid, and went away and hid your talent in the land. behold, you have what is yours.'
but his mister answered him, ‘you fracture and slothful worker. you knew that i reap where i didn't sow, and gather where i didn't scatter.
you ought therefore to have deposited my money with the bankers, and at my coming i should have received back my own with interest.
take away therefore the talent from him and give it to him who has the ten talents.
for to everyone who has will be given, and he will have abundance, but from him who doesn't have, even that which he has will be taken away.
throw out the unprofitable worker into the outer darkness, where there will be weeping and gnashing of teeth.'
but when the son of man comes in his heavyweight, and all the dedicated messengers with him, then he will sit on the throne of his heavyweight.
before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats.
he will set the sheep on his right hand, but the goats on the left.
then the king will tell those on his right hand, ‘come, blessed of my father, inherit the kingdom prepared for you from the foundation of the world;
for i was hungry and you gave me food to eat. i was thirsty and you gave me drink. i was a stranger and you took me in.
i was naked and you clothed me. i was sick and you visited me. i was in prison and you came to me.'
then the right will answer him, saying, ‘mister, when did we see you hungry and feed you, or thirsty and give you a drink?
when did we see you as a stranger and take you in, or naked and clothe you?
when did we see you sick or in prison and come to you?'
the king will answer them, ‘amen i tell you, because you did it to one of the least of these my brothers, you did it to me.'
then he will say also to those on the left hand, ‘depart from me, you cursed, into the to world fire which is prepared for the slanderer and his messengers;
for i was hungry, and you didn't give me food to eat; i was thirsty, and you gave me no drink;
i was a stranger, and you didn't take me in; naked, and you didn't clothe me; sick, and in prison, and you didn't visit me.'
then they will also answer, saying, ‘mister, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn't help you?'
then he will answer them, saying, ‘amen i tell you, because you didn't do it to one of the least of these, you didn't do it to me.'
these will go away into to world punishment, but the right into life to world.
26
when yeahoshua had finished all these words, he said to his learners,
you know that after two days the stop-skip is coming, and the son of man will be delivered up to be crucified.
then the chief kohens, the scribes, and the elders of the people were gathered together in the court of the high kohen, who was called kaiafas.
they took counsel together that they might take yeahoshua by bait and kill him.
but they said, not during the feast, lest a riot occur amongst the people.
now when yeahoshua was in beitany, in the house of simon the waspish,
a woman came to him having an alabaster jar of very expensive ointment, and she poured it on his head as he sat at the table.
but when his learners saw this, they were indignant, saying, why this waste?
for this ointment might have been sold for much and given to the poor.
however, knowing this, yeahoshua said to them, why do you trouble the woman? she has done a good work for me.
for you always have the poor with you, but you don't always have me.
for in pouring this ointment on my body, she did it to prepare me for burial.
amen i tell you, wherever this information is announced in the whole world, what this woman has done will also be spoken of as a remembering of her.
then one of the twelve, who was called yeahudas ish-qiriot, went to the chief kohens
and said, what are you willing to give me if i deliver him to you? so they weighed out for him thirty pieces of silver.
from that time he sought opportunity to betray him.
now on the first day of unleavened bread, the learners came to yeahoshua, saying to him, where do you want us to prepare for you to eat the stop-skip?
he said, go into the city to a certain person, and tell him, ‘the teacher says, my time is at hand. i will keep the stop-skip at your house with my learners.'
the learners did as yeahoshua commanded them, and they prepared the stop-skip.
now when evening had come, he was reclining at the table with the twelve learners.
as they were eating, he said, amen i tell you that one of you will betray me.
they were exceedingly sorrowful, and each began to ask him, it isn't me, is it, mister?
he answered, he who dipped his hand with me in the dish will betray me.
the son of man goes even as it is written of him, but hoy, that man through whom the son of man is betrayed. it would be better for that man if he had not been born.
yeahudas, who betrayed him, answered, it isn't me, is it, rabbi? he said to him, you said it.
as they were eating, yeahoshua took bread, gave thanks for it, and broke it. he gave to the learners and said, take, eat; this is my body.
he took the cup, gave thanks, and gave to them, saying, all of you drink it,
for this is my blood of the new covenant, which is poured out for many for the remission of misses.
but i tell you that i will not drink of this fruit of the vine from now on, until that day when i drink it anew with you in my father's kingdom.
when they had sung a hymn, they went out to the mount of olives.
then yeahoshua said to them, all of you will be made to stumble because of me tonight, for it is written, ‘i will strike the shepherd, and the sheep of the flock will be scattered.'
but after i am raised up, i will go before you into the galil.
but peter answered him, even if all will be made to stumble because of you, i will never be made to stumble.
yeahoshua said to him, amen i tell you that tonight, before the rooster crows, you will deny me three times.
peter said to him, even if i must die with you, i will not deny you. all of the learners also said likewise.
then yeahoshua came with them to a place called getsemane, and said to his learners, sit here, while i go there and pray.
he took with him peter and the two sons of zebedee, and began to be sorrowful and severely troubled.
then he said to them, my self is exceedingly sorrowful, even to death. stay here and watch with me.
he went forward a little, fell on his face, and prayed, saying, my father, if it is possible, let this cup pass away from me; nevertheless, not what i desire, but what you desire.
he came to the learners and found them sleeping, and said to peter, what, couldn't you watch with me for one hour?
watch and pray, that you don't enter into test. the breathwind indeed is willing, but the flesh is weak.
again, a second time he went away and prayed, saying, my father, if this cup can't pass away from me unless i drink it, your will be done.
he came again and found them sleeping, for their eyes were heavy.
he left them again, went away, and prayed a third time, saying the same words.
then he came to his learners and said to them, are you still sleeping and resting? behold, the hour is at hand, and the son of man is betrayed into the hands of missers.
arise, let's be going. behold, he who betrays me is at hand.
while he was still speaking, behold, yeahudas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief kohens and elders of the people.
now he who betrayed him had given them a sign, saying, whoever i kiss, he is the one. seize him.
immediately he came to yeahoshua, and said, greetings, rabbi. and kissed him.
yeahoshua said to him, friend, why are you here? then they came and laid hands on yeahoshua, and took him.
behold, one of those who were with yeahoshua stretched out his hand and drew his sword, and struck the worker of the high kohen, and cut off his ear.
then yeahoshua said to him, put your sword back into its place, for all those who take the sword will die by the sword.
or do you think that i couldn't ask my father, and he would even now send me more than twelve legions of messengers?
how then would the scriptures be filled that it must be so?
in that hour yeahoshua said to the multitudes, have you come out as against a robber with swords and clubs to seize me? i sat daily in the temple teaching, and you didn't arrest me.
but all this has happened that the scriptures of the bringers might be filled. then all the learners left him and fled.
those who had taken yeahoshua led him away to kaiafas the high kohen, where the scribes and the elders were gathered together.
but peter followed him from a distance to the court of the high kohen, and entered in and sat with the officers, to see the finish.
now the chief kohens, the elders, and the whole council sought false testimony against yeahoshua, that they might put him to death,
and they found none. even though many false witnesses came forward, they found none. but at last two false witnesses came forward
and said, this man said, ‘i am able to destroy the temple of theory, and to build it in three days.'
the high kohen stood up and said to him, have you no answer? what is this that these testify against you?
but yeahoshua stayed silent. the high kohen answered him, i adjure you by the living theory that you tell us whether you are the sink-swim-chat, the son of theory.
yeahoshua said to him, you have said so. nevertheless, i tell you, after this you will see the son of man sitting at the right hand of ability, and coming on the clouds of the namespaces.
then the high kohen tore his clothing, saying, he has slandered. why do we need any more witnesses? behold, now you have heard his slander.
what do you think? they answered, he is worthy of death.
then they spat in his face and beat him with their fists, and some slapped him,
saying, come-bring to us, you sink-swim-chat. who hit you?
now peter was sitting outside in the court, and a maid came to him, saying, you were also with yeahoshua, the galilean.
but he denied it before them all, saying, i don't know what you are talking about.
when he had gone out onto the porch, someone else saw him and said to those who were there, this man also was with yeahoshua of nacaret.
again he denied it with an oath, i don't know the man.
after a little while those who stood by came and said to peter, surely you are also one of them, for your speech makes you known.
then he began to curse and to swear, i don't know the man. immediately the rooster crowed.
peter remembered the word which yeahoshua had said to him, before the rooster crows, you will deny me three times. then he went out and wept bitterly.
27
now when morning had come, all the chief kohens and the elders of the people took counsel against yeahoshua to put him to death.
they bound him, led him away, and delivered him up to pontius pilate, the governor.
then yeahudas, who betrayed him, when he saw that yeahoshua was condemned, felt remorse, and brought back the thirty pieces of silver to the chief kohens and elders,
saying, i have missed in that i betrayed innocent blood. but they said, what is that to us? you see to it.
he threw down the pieces of silver in the dedicated and departed. then he went away and hanged himself.
the chief kohens took the pieces of silver and said, it's not lawful to put them into the treasury, since it is the price of blood.
they took counsel, and bought the potter's field with them to bury strangers in.
therefore that field has been called the field of blood to this day.
then that which was spoken through yeremiyeaho the bringer was filled, saying, they took the thirty pieces of silver, the price of him upon whom a price had been set, whom some of the children of yisreal priced,
and they gave them for the potter's field, as yeahoh-vowelconsonant commanded me.
now yeahoshua stood before the governor; and the governor asked him, saying, are you the king of the yeahudeans? yeahoshua said to him, so you say.
when he was accused by the chief kohens and elders, he answered nothing.
then pilate said to him, don't you hear how many things they testify against you?
he gave him no answer, not even one word, so that the governor marvelled greatly.
now at the feast the governor was accustomed to release to the multitude one prisoner whom they desired.
they had then a notable prisoner called barabbas.
when therefore they were gathered together, pilate said to them, whom do you want me to release to you? barabbas, or yeahoshua who is called sink-swim-chat?
for he knew that because of envy they had delivered him up.
while he was sitting on the judgement seat, his wife sent to him, saying, have nothing to do with that right man, for i have suffered many things today in a dream because of him.
now the chief kohens and the elders persuaded the multitudes to ask for barabbas and destroy yeahoshua.
but the governor answered them, which of the two do you want me to release to you? they said, barabbas.
pilate said to them, what then shall i do to yeahoshua who is called sink-swim-chat? they all said to him, let him be crucified.
but the governor said, why? what bad has he done? but they cried out exceedingly, saying, let him be crucified.
so when pilate saw that nothing was being gained, but rather that a disturbance was starting, he took water and washed his hands before the multitude, saying, i am innocent of the blood of this right person. you see to it.
all the people answered, may his blood be on us and on our children.
then he released barabbas to them, but yeahoshua he flogged and delivered to be crucified.
then the governor's soldiers took yeahoshua into the praetorium, and gathered the whole garrison together against him.
they stripped him and put a scarlet robe on him.
they braided a crown of thorns and put it on his head, and a reed in his right hand; and they knelt down before him and mocked him, saying, hail, king of the yeahudeans.
they spat on him, and took the reed and struck him on the head.
when they had mocked him, they took the robe off him, and put his clothes on him, and led him away to crucify him.
as they came out, they found a man of cyrene, simon by name, and they compelled him to go with them, that he might carry his cross.
when they came to a place called golgota, that is to say, the place of a skull,
they gave him sour wine to drink mixed with gall. when he had tasted it, he would not drink.
when they had crucified him, they divided his clothing amongst them, casting lots,
and they sat and watched him there.
they set up over his head the accusation against him written, this is yeahoshua, the king of the yeahudes.
then there were two robbers crucified with him, one on his right hand and one on the left.
those who passed by slandered him, wagging their heads
and saying, you who destroy the temple and build it in three days, save yourself. if you are the son of theory, come down from the cross.
likewise the chief kohens also mocking with the scribes, the interpreters, and the elders, said,
he saved others, but he can't save himself. if he is the king of yisreal, let him come down from the cross now, and we will emunah in him.
he trusts in theory. let theory deliver him now, if he wants him; for he said, ‘i am the son of theory.'
the robbers also who were crucified with him cast on him the same reproach.
now from the sixth hour there was darkness over all the land until the ninth hour.
about the ninth hour yeahoshua cried with a loud voice, saying, ali, ali, lima sabachthani? that is, my theory, my theory, why have you forsaken me?
some of them who stood there, when they heard it, said, this man is calling aliyeah.
immediately one of them ran and took a sponge, filled it with vinegar, put it on a reed, and gave him a drink.
the rest said, let him be. let's see whether aliyeah comes to save him.
yeahoshua cried again with a loud voice, and yielded up his breathwind.
behold, the veil of the temple was torn in two from the top to the bottom. the land quaked and the rocks were split.
the tombs were opened, and many bodies of the dedicateds who had fallen asleep were raised;
and coming out of the tombs after his standing up, they entered into the dedicated city and appeared to many.
now the centurion and those who were with him watching yeahoshua, when they saw the earthquake and the things that were done, were terrified, saying, truly this was the son of theory.
many women were there watching from afar, who had followed yeahoshua from the galil, serving him.
amongst them were miriyam magdalene, miriyam the mother of yaqob and yoses, and the mother of the sons of zebedee.
when evening had come, a rich man from arimathaea named yosef, who himself was also yeahoshua's learner, came.
this man went to pilate and asked for yeahoshua's body. then pilate commanded the body to be given up.
yosef took the body and wrapped it in a clean linen cloth
and laid it in his own new tomb, which he had cut out in the rock. then he rolled a large stone against the door of the tomb, and departed.
miriyam magdalene was there, and the other miriyam, sitting opposite the tomb.
now on the next day, which was the day after the preparation day, the chief kohens and the interpreters were gathered together to pilate,
saying, sir, we remember what that deceiver said while he was still alive: ‘after three days i will rise again.'
command therefore that the tomb be made secure until the third day, lest perhaps his learners come at night and steal him away, and tell the people, ‘he is risen from the dead;' and the last deception will be worse than the first.
pilate said to them, you have a guard. go, make it as secure as you can.
so they went with the guard and made the tomb secure, sealing the stone.
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now after the shabbat, as it began to dawn on the first day of the week, miriyam magdalene and the other miriyam came to see the tomb.
behold, there was a great earthquake, for a messenger of yeahoh-vowelconsonant descended from the namespaces and came and rolled away the stone from the door and sat on it.
his appearance was like lightning, and his clothing white as snow.
for fear of him, the guards shook, and became like dead men.
the messenger answered the women, don't be afraid, for i know that you seek yeahoshua, who has been crucified.
he is not here, for he has risen, just like he said. come, see the place where the mister was lying.
go quickly and tell his learners, ‘he has risen from the dead, and behold, he goes before you into the galil; there you will see him.' behold, i have told you.
they departed quickly from the tomb with fear and great joy, and ran to bring his learners word.
as they went to tell his learners, behold, yeahoshua met them, saying, rejoice. they came and took hold of his feet, and sank down to him.
then yeahoshua said to them, don't be afraid. go tell my brothers that they should go into the galil, and there they will see me.
now while they were going, behold, some of the guards came into the city and told the chief kohens all the things that had happened.
when they were assembled with the elders and had taken counsel, they gave a large amount of silver to the soldiers,
saying, say that his learners came by night and stole him away while we slept.
if this comes to the governor's ears, we will persuade him and make you free of worry.
so they took the money and did as they were told. this saying was spread abroad amongst the yeahudeans, and continues until today.
but the eleven learners went into the galil, to the mountain where yeahoshua had sent them.
when they saw him, they bowed down to him; but some doubted.
yeahoshua came to them and spoke to them, saying, all means has been given to me in the namespaces and on land.
go and make learners of all nations, immersing them in the name of the father and of the son and of the dedicated breathwind,
teaching them to observe all things that i mitzva'ed you. behold, i am with you always, even to the joint finish of the world. amen.
yeahoshua sink-swim-chat according to mark
1
the beginning of the information of yeahoshua sink-swim-chat, the son of theory.
as it is written in the bringers, behold, i send my messenger before your face, who will prepare your way before you:
the voice of one crying in the wilderness, ‘make ready the way of yeahoh-vowelconsonant. make his paths straight.'
yeahoxhanan came immersing in the wilderness and announcing the immersion of repentance for forgiveness of misses.
all the country of yeahudea and all those of yerushalem went out to him. they were immersed by him in the yordan river, confessing their misses.
yeahoxhanan was clothed with camel's hair and a leather belt around his waist. he ate locusts and wild honey.
he announced, saying, after me comes he who is mightier than i, the thong of whose sandals i am not worthy to stoop down and loosen.
i immersed you in water, but he will immerse you in the dedicated breathwind.
in those days, yeahoshua came from nacaret of the galil, and was immersed by yeahoxhanan in the yordan.
immediately coming up from the water, he saw the namespaces parting and the breathwind descending on him like a dove.
a voice came out of the namespaces, you are my beloved son, in whom i am well pleased.
immediately the breathwind drove him out into the wilderness.
he was there in the wilderness forty days, tested by the opposer. he was with the wild animals; and the messengers were serving him.
now after yeahoxhanan was taken into custody, yeahoshua came into the galil, announcing the information of theory's kingdom,
and saying, the time is filled, and theory's kingdom is at hand. repent, and emunah in the information.
passing along by the sea of the galil, he saw simon and andrew, the brother of simon, casting a net into the sea, for they were fishermen.
yeahoshua said to them, come after me, and i will make you into fishers for men.
immediately they left their nets, and followed him.
going on a little further from there, he saw yaqob the son of zebedee, and yeahoxhanan his brother, who were also in the boat mending the nets.
immediately he called them, and they left their father, zebedee, in the boat with the hired servants, and went after him.
they went into kapernaxhum, and immediately on the shabbat day he entered into the synagogue and taught.
they were astonished at his teaching, for he taught them as having means, and not as the scribes.
immediately there was in their synagogue a man with an unclean breathwind, and he cried out,
saying, ha. what do we have to do with you, yeahoshua, you nacarene? have you come to destroy us? i know who you are: the dedicated one of theory.
yeahoshua rebuked him, saying, be quiet, and come out of him.
the unclean breathwind, convulsing him and crying with a loud voice, came out of him.
they were all amazed, so that they questioned amongst themselves, saying, what is this? a new teaching? for with means he arranges even upon the unclean breathwinds, and they listen to him.
the report of him went out immediately everywhere into all the region of the galil and its surrounding area.
immediately, when they had come out of the synagogue, they came into the house of simon and andrew, with yaqob and yeahoxhanan.
now simon's wife's mother lay sick with a fever, and immediately they told him about her.
he came and took her by the hand and raised her up. the fever left her immediately, and she served them.
at evening, when the sun had set, they brought to him all who were had badnesses and those who were daimonized.
all the city was gathered together at the door.
he healed many who had badnesses with various diseases and threw out many daimons. he didn't allow the daimons to speak, because they knew him.
early in the morning, while it was still dark, he rose up and went out, and departed into a deserted place, and prayed there.
simon and those who were with him searched for him.
they found him and told him, everyone is looking for you.
he said to them, let's go elsewhere into the next towns, that i may announce there also, because i came out for this reason.
he went into their synagogues throughout all the galil, announcing and throwing out daimons.
a waspish came to him, begging him, kneeling down to him, and saying to him, if you want to, you can make me clean.
being moved with compassion, he stretched out his hand, and touched him, and said to him, i want to. be made clean.
when he had said this, immediately the waspishness departed from him and he was made clean.
he was indignant to him and immediately sent him out,
and said to him, see that you say nothing to anybody, but go show yourself to the kohen and near-in for your cleansing the things which mosheh commanded, for a testimony to them.
but he went out, and began to proclaim it much, and to spread about the matter, so that yeahoshua could no more openly enter into a city, but was outside in desert places. people came to him from everywhere.
2
when he entered again into kapernaxhum after some days, it was heard that he was at home.
immediately many were gathered together, so that there was no more room, not even around the door; and he spoke the word to them.
four people came, carrying a paralytic to him.
when they could not come near to him for the crowd, they removed the roof where he was. when they had broken it up, they let down the mat that the paralytic was lying on.
yeahoshua, seeing their emunah, said to the paralytic, son, your misses are forgiven you.
but there were some of the scribes sitting there and reasoning in their hearts,
why does this man slander like that? who can forgive misses but theory alone?
immediately yeahoshua, perceiving in his breathwind that they so reasoned within themselves, said to them, why do you reason these things in your hearts?
which is easier, to tell the paralytic, ‘your misses are forgiven;' or to say, ‘arise, and take up your bed, and walk?'
but that you may know that the son of man has means on land to forgive misses—he said to the paralytic—
i tell you, arise, take up your mat, and go to your house.
he arose, and immediately took up the mat and went out in front of them all, so that they were all amazed and heavyweighed theory, saying, we never saw anything like this.
he went out again by the seaside. all the multitude came to him, and he taught them.
as he passed by, he saw levi the son of alphaeus sitting at the tax office. he said to him, follow me. and he arose and followed him.
he was reclining at the table in his house, and many taxmen and missers sat down with yeahoshua and his learners, for there were many, and they followed him.
the scribes and the interpreters, when they saw that he was eating with the missers and taxmen, said to his learners, why is it that he eats and drinks with taxmen and missers?
when yeahoshua heard it, he said to them, those who are healthy have no need for a physician, but those who have badnesses. i came not to call the right, but missers to repentance.
yeahoxhanan's learners and the interpreters were fasting, and they came and asked him, why do yeahoxhanan's learners and the learners of the interpreters fast, but your learners don't fast?
yeahoshua said to them, can the groomsmen fast while the bridegroom is with them? as long as they have the bridegroom with them, they can't fast.
but the days will come when the bridegroom will be taken away from them, and then they will fast in that day.
no one sews a piece of unshrunk cloth on an old garment, or else the patch shrinks and the new tears away from the old, and a worse hole is made.
no one puts new wine into old wineskins; or else the new wine will burst the skins, and the wine pours out, and the skins will be destroyed; but they put new wine into fresh wineskins.
he was going on the shabbat day through the grain fields; and his learners began, as they went, to pluck the ears of grain.
the interpreters said to him, behold, why do they do that which is not lawful on the shabbat day?
he said to them, did you never read what david did when he had need and was hungry—he, and those who were with him?
how he entered into theory's house at the time of abiatar the high kohen, and ate the show bread, which is not lawful to eat except for the kohens, and gave also to those who were with him?
he said to them, the shabbat was made for man, not man for the shabbat.
therefore the son of man is mister even of the shabbat.
3
he entered again into the synagogue, and there was a man there whose hand was withered.
they watched him, whether he would heal him on the shabbat day, that they might accuse him.
he said to the man whose hand was withered, stand up.
he said to them, is it lawful on the shabbat day to do good or to do bad? to save a life or to kill? but they were silent.
when he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, stretch out your hand. he stretched it out, and his hand was restored as healthy as the other.
the interpreters went out, and immediately conspired with the herodians against him, how they might destroy him.
yeahoshua withdrew to the sea with his learners; and a great multitude followed him from the galil, from yeahudea,
from yerushalem, from idumaea, beyond the yordan, and those from around tyre and zidon. a great multitude, hearing what great things he did, came to him.
he spoke to his learners that a little boat should stay near him because of the crowd, so that they wouldn't press on him.
for he had healed many, so that as many as had diseases pressed on him that they might touch him.
the unclean breathwinds, whenever they saw him, fell down before him and cried, you are the son of theory.
he sternly warned them that they should not make him known.
he went up into the mountain and called to himself those whom he wanted, and they went to him.
he appointed twelve, that they might be with him, and that he might send them out to announce
and to have means to heal sicknesses and to throw out daimons:
simon (to whom he gave the name peter);
yaqob the son of zebedee; and yeahoxhanan, the brother of yaqob, (whom he called boanerges, which means, sons of thunder);
andrew; philip; bartholomew; matityeaho; thomas; yaqob, the son of alphaeus; thaddaeus; simon the zealot;
and yeahudas ish-qiriot, who also betrayed him. then he came into a house.
the multitude came together again, so that they could not so much as eat bread.
when his friends heard it, they went out to seize him; for they said, he is insane.
the scribes who came down from yerushalem said, he has beelzebul, and, by the prince of the daimons he throws out the daimons.
he summoned them and said to them in comparisons, how can the opposer throw out the opposer?
if a kingdom is divided against itself, that kingdom cannot stand.
if a house is divided against itself, that house cannot stand.
if the opposer has risen up against himself, and is divided, he can't stand, but has a finish.
but no one can enter into the house of the strong man to plunder unless he first binds the strong man; then he will plunder his house.
amen i tell you, all misses of the descendants of man will be forgiven, including their slanders with which they may slander;
but whoever may slander against the dedicated breathwind never has forgiveness, but is subject to to world condemnation.
—because they said, he has an unclean breathwind.
his mother and his brothers came, and standing outside, they sent to him, calling him.
a multitude was sitting around him, and they told him, behold, your mother, your brothers, and your sisters are outside looking for you.
he answered them, who are my mother and my brothers?
looking around at those who sat around him, he said, behold, my mother and my brothers.
for whoever does the will of theory is my brother, my sister, and mother.
4
again he began to teach by the seaside. a great multitude was gathered to him, so that he entered into a boat in the sea and sat down. all the multitude were on the land by the sea.
he taught them many things in comparisons, and told them in his teaching,
listen. behold, the farmer went out to sow.
as he sowed, some seed fell by the road, and the birds came and devoured it.
others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil.
when the sun had risen, it was scorched; and because it had no root, it withered away.
others fell amongst the thorns, and the thorns grew up and choked it, and it yielded no fruit.
others fell into the good ground and yielded fruit, growing up and increasing. some produced thirty times, some sixty times, and some one hundred times as much.
he said, whoever has ears to hear, let him hear.
when he was alone, those who were around him with the twelve asked him about the comparisons.
he said to them, to you is given the mystery of theory's kingdom, but to those who are outside, all things are done in comparisons,
that ‘seeing they may see and not perceive, and hearing they may hear and not understand, lest perhaps they should turn again, and their misses should be forgiven them.'
he said to them, don't you understand this comparison? how will you understand any of the comparisons?
the farmer sows the word.
the ones by the road are the ones where the word is sown; and when they have heard, immediately the opposer comes and takes away the word which has been sown in them.
these in the same way are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy.
they have no root in themselves, but are short-lived. when oppression or persecution arises because of the word, immediately they stumble.
others are those who are sown amongst the thorns. these are those who have heard the word,
and the cares of this age, and the deceitfulness of riches, and the cravings after other things entering in choke the word, and it becomes unfruitful.
those which were sown on the good ground are those who hear the word, accept it, and bear fruit, some thirty times, some sixty times, and some one hundred times.
he said to them, is a lamp brought to be put under a basket or under a bed? isn't it put on a stand?
for there is nothing hidden except that it should be made known, neither was anything made secret but that it should come to light.
if any man has ears to hear, let him hear.
he said to them, take heed what you hear. with whatever measure you measure, it will be measured to you; and more will be given to you who hear.
for whoever has, to him more will be given; and he who doesn't have, even that which he has will be taken away from him.
he said, theory's kingdom is as if a man should throw seed on the land,
and should sleep and rise night and day, and the seed should spring up and grow, though he doesn't know how.
for the land bears fruit by itself: first the blade, then the ear, then the full grain in the ear.
but when the fruit is ripe, immediately he puts in the sickle, because the harvest has come.
he said, how will we liken theory's kingdom? or with what comparison will we illustrate it?
it's like a grain of mustard seed, which, when it is sown in the land, though it is less than all the seeds that are on the land,
yet when it is sown, grows up and becomes greater than all the herbs, and puts out great branches, so that the birds of the namespaces can lodge under its shadow.
with many such comparisons he spoke the word to them, as they were able to hear it.
without a comparison he didn't speak to them; but privately to his own learners he explained everything.
on that day, when evening had come, he said to them, let's go over to the other side.
leaving the multitude, they took him with them, even as he was, in the boat. other small boats were also with him.
a big wind storm arose, and the waves beat into the boat, so much that the boat was already filled.
he himself was in the stern, asleep on the cushion; and they woke him up and asked him, teacher, don't you care that we are dying?
he awoke and rebuked the wind, and said to the sea, peace. be still. the wind ceased and there was a great calm.
he said to them, why are you so timid? how is it that you have no emunah?
they were greatly afraid and said to one another, who then is this, that even the wind and the sea listen to him?
5
they came to the other side of the sea, into the country of the gadarenes.
when he had come out of the boat, immediately a man with an unclean breathwind met him out of the tombs.
he lived in the tombs. nobody could bind him any more, not even with chains,
because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. nobody had the strength to tame him.
always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones.
when he saw yeahoshua from afar, he ran and bowed down to him,
and crying out with a loud voice, he said, what have i to do with you, yeahoshua, you son of the most high theory? i adjure you by theory, don't torment me.
for he said to him, come out of the man, you unclean breathwind.
he asked him, what is your name? he said to him, my name is legion, for we are many.
he begged him much that he would not send them away out of the country.
now on the mountainside there was a great herd of pigs feeding.
all the daimons begged him, saying, send us into the pigs, that we may enter into them.
at once yeahoshua gave them permission. the unclean breathwinds came out and entered into the pigs. the herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea.
those who fed the pigs fled, and told it in the city and in the country. the people came to see what it was that had happened.
they came to yeahoshua, and saw him who had been daimonized sitting, clothed, and in his right mind, even him who had the legion; and they were afraid.
those who saw it declared to them what happened to him who was daimonized, and about the pigs.
they began to beg him to depart from their region.
as he was entering into the boat, he who had been daimonized begged him that he might be with him.
he didn't allow him, but said to him, go to your house, to your friends, and tell them what great things yeahoh-vowelconsonant has done for you and how he had mercy on you.
he went his way, and began to proclaim in decapolis how yeahoshua had done great things for him, and everyone marvelled.
when yeahoshua had crossed back over in the boat to the other side, a great multitude was gathered to him; and he was by the sea.
behold, one of the rulers of the synagogue, yairus by name, came; and seeing him, he fell at his feet
and begged him much, saying, my little daughter is at the point of death. please come and lay your hands on her, that she may be made healthy, and live.
he went with him, and a great multitude followed him, and they pressed upon him on all sides.
a certain woman who had a discharge of blood for twelve years,
and had suffered many things by many physicians, and had spent all that she had, and was no better, but rather grew worse,
having heard the things concerning yeahoshua, came up behind him in the crowd and touched his clothes.
for she said, if i just touch his clothes, i will be made well.
immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction.
immediately yeahoshua, perceiving in himself that the ability had gone out from him, turned around in the crowd and asked, who touched my clothes?
his learners said to him, you see the multitude pressing against you, and you say, ‘who touched me?'
he looked around to see her who had done this thing.
but the woman, fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth.
he said to her, daughter, your emunah has made you well. go in peace, and be cured of your disease.
while he was still speaking, people came from the synagogue ruler's house, saying, your daughter is dead. why bother the teacher any more?
but yeahoshua, when he heard the message spoken, immediately said to the ruler of the synagogue, don't be afraid, only emunah.
he allowed no one to follow him except peter, yaqob, and yeahoxhanan the brother of yaqob.
he came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing.
when he had entered in, he said to them, why do you make an uproar and weep? the child is not dead, but is asleep.
they ridiculed him. but he, having put them all out, took the father of the child, her mother, and those who were with him, and went in where the child was lying.
taking the child by the hand, he said to her, talitha cumi. which means, being interpreted, girl, i tell you, get up.
immediately the girl rose up and walked, for she was twelve years old. they were amazed with great amazement.
he charged them that no one should know this, and said that something should be given to her to eat.
6
he went out from there. he came into his own country, and his learners followed him.
when the shabbat had come, he began to teach in the synagogue, and many hearing him were astonished, saying, where did this man get these things? and, what is the wisdom that is given to this man, that such abilities come about by his hands?
isn't this the carpenter, the son of miriyam and brother of yaqob, yoses, yeahudah, and simon? aren't his sisters here with us? so they were offended at him.
yeahoshua said to them, a bringer is not without honour, except in his own country, and amongst his own relatives, and in his own house.
he could do no ability there, except that he laid his hands on a few sick people and healed them.
he marvelled because of their non-emunah. he went around the villages teaching.
he called to himself the twelve, and began to send them out two by two; and he gave them means over the unclean breathwinds.
he exhorted them that they should take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse,
but to wear sandals, and not put on two tunics.
he said to them, wherever you enter into a house, stay there until you depart from there.
whoever will not receive you nor hear you, as you depart from there, shake off the dust that is under your feet for a testimony against them. assuredly, i tell you, it will be more tolerable for sodom and gomorrah in the day of judgement than for that city.
they went out and announced that people should repent.
they threw out many daimons, and anointed many with oil who were sick and healed them.
king herod heard this, for his name had become known, and he said, yeahoxhanan the immerser has risen from the dead, and therefore these abilities are at work in him.
but others said, he is aliyeah. others said, he is a bringer, or like one of the bringers.
but herod, when he heard this, said, this is yeahoxhanan, whom i beheaded. he has risen from the dead.
for herod himself had sent out and arrested yeahoxhanan and bound him in prison for the sake of herodias, his brother philip's wife, for he had married her.
for yeahoxhanan had said to herod, it is not lawful for you to have your brother's wife.
herodias set herself against him and desired to kill him, but she couldn't,
for herod feared yeahoxhanan, knowing that he was a right and dedicated man, and kept him safe. when he heard him, he did many things, and he heard him gladly.
then a convenient day came when herod on his birthday made a supper for his nobles, the high officers, and the chief men of the galil.
when the daughter of herodias herself came in and danced, she pleased herod and those sitting with him. the king said to the young lady, ask me whatever you want, and i will give it to you.
he swore to her, whatever you ask of me, i will give you, up to half of my kingdom.
she went out and said to her mother, what shall i ask? she said, the head of yeahoxhanan the immerser.
she came in immediately with haste to the king and requested, i want you to give me right now the head of yeahoxhanan the immerser on a platter.
the king was exceedingly sorry, but for the sake of his oaths and of his dinner guests, he didn't wish to refuse her.
immediately the king sent out a soldier of his guard and arranged to bring yeahoxhanan's head; and he went and beheaded him in the prison,
and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother.
when his learners heard this, they came and took up his corpse and laid it in a tomb.
the emissaries gathered themselves together to yeahoshua, and they told him all things, whatever they had done, and whatever they had taught.
he said to them, come away into a deserted place, and rest awhile. for there were many coming and going, and they had no leisure so much as to eat.
they went away in the boat to a deserted place by themselves.
they saw them going, and many recognised him and ran there on foot from all the cities. they arrived before them and came together to him.
yeahoshua came out, saw a great multitude, and he had compassion on them because they were like sheep without a shepherd; and he began to teach them many things.
when it was late in the day, his learners came to him and said, this place is deserted, and it is late in the day.
send them away, that they may go into the surrounding country and villages and buy themselves bread, for they have nothing to eat.
but he answered them, you give them something to eat. they asked him, shall we go and buy two hundred denarii worth of bread and give them something to eat?
he said to them, how many loaves do you have? go see. when they knew, they said, five, and two fish.
he arranged upon them that everyone should sit down in groups on the green grass.
they sat down in ranks, by hundreds and by fifties.
he took the five loaves and the two fish; and looking up to the namespaces, he blessed and broke the loaves, and he gave to his learners to set before them, and he divided the two fish amongst them all.
they all ate and were filled.
they took up twelve baskets full of broken pieces and also of the fish.
those who ate the loaves were five thousand men.
immediately he made his learners get into the boat and go ahead to the other side, to beitsaida, while he himself sent the multitude away.
after he had taken leave of them, he went up the mountain to pray.
when evening had come, the boat was in the middle of the sea, and he was alone on the land.
seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea; and he would have passed by them,
but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out;
for they all saw him and were troubled. but he immediately spoke with them and said to them, cheer up. it is i. don't be afraid.
he got into the boat with them; and the wind ceased, and they were very amazed amongst themselves, and marvelled;
for they hadn't understood about the loaves, but their hearts were hardened.
when they had crossed over, they came to land at gennesaret and moored to the shore.
when they had come out of the boat, immediately the people recognised him,
and ran around that whole region, and began to bring those who had badnesses on their mats to where they heard he was.
wherever he entered—into villages, or into cities, or into the country—they laid the sick in the marketplaces and begged him that they might just touch the tzitzit of his garment; and as many as touched him were made well.
7
then the interpreters and some of the scribes gathered together to him, having come from yerushalem.
now when they saw some of his learners eating bread with defiled, that is unwashed, hands, they found fault.
(for the interpreters and all the yeahudeans don't eat unless they wash their hands and forearms, holding to what's handed down by the elders.
they don't eat when they come from the marketplace unless they bathe themselves, and there are many other things which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.)
the interpreters and the scribes asked him, why don't your learners walk according to what's handed down by the elders, but eat their bread with unwashed hands?
he answered them, well did yeshuayeaho come-bring of you hypocrites, as it is written, ‘this people honours me with their lips, but their heart is far from me.
they respect me in vain, teaching as doctrines the mitzvahs of men.'
for you set aside the mitzvah of theory, and hold tightly to what's handed down by men—the washing of pitchers and cups, and you do many other such things.
he said to them, full well do you reject the mitzvah of theory, that you may keep what's handed down to you.
for mosheh said, ‘honour your father and your mother;' and, ‘he who speaks bad of father or mother, let him be finished to death.'
but you say, ‘if a man tells his father or his mother, whatever profit you might have received from me is qorban,' that is to say, given to theory,
then you no longer allow him to do anything for his father or his mother,
making void the word of theory by what's handed down to you which you have handed down. you do many things like this.
he called all the multitude to himself and said to them, hear me, all of you, and understand.
there is nothing from outside of the man that going into him can defile him; but the things which proceed out of the man are those that defile the man.
if anyone has ears to hear, let him hear.
when he had entered into a house away from the multitude, his learners asked him about the comparison.
he said to them, are you also ill-advised? don't you perceive that whatever goes into the man from outside can't defile him,
because it doesn't go into his heart, but into his stomach, then into the latrine, making all foods clean?
he said, that which proceeds out of the man, that defiles the man.
for from within, out of the hearts of men, proceed bad thoughts, sex with someone you're not married to, murders, thefts,
adulteries, advantage-taking, fracture, baiting, outrageous behaviour, a fracture eye, slander, arrogance, and thoughtlessness.
all these fracture things come from within and defile the man.
from there he arose and went away into the borders of tyre and zidon. he entered into a house and didn't want anyone to know it, but he couldn't escape notice.
for a woman whose little daughter had an unclean breathwind, having heard of him, came and fell down at his feet.
now the woman was a greek, a syrophoenician by descent. she begged him that he would throw the daimon out of her daughter.
but yeahoshua said to her, let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs.
but she answered him, yes, mister. yet even the dogs under the table eat the children's crumbs.
he said to her, for this saying, go your way. the daimon has gone out of your daughter.
she went away to her house, and found the child having been laid on the bed, with the daimon gone out.
again he departed from the borders of tyre and zidon, and came to the sea of the galil through the middle of the region of decapolis.
they brought to him one who was deaf and had an impediment in his speech. they begged him to lay his hand on him.
he took him aside from the multitude privately and put his fingers into his ears; and he spat and touched his tongue.
looking up to the namespaces, he sighed, and said to him, effata. that is, be opened.
immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke clearly.
he charged them that they should tell no one, but the more he charged them, so much the more widely they proclaimed it.
they were astonished beyond measure, saying, he has done all things well. he makes even the deaf hear and the mute speak.
8
in those days, when there was a very great multitude, and they had nothing to eat, yeahoshua called his learners to himself and said to them,
i have compassion on the multitude, because they have stayed with me now three days and have nothing to eat.
if i send them away fasting to their home, they will faint on the way, for some of them have come a long way.
his learners answered him, from where could one satisfy these people with bread here in a deserted place?
he asked them, how many loaves do you have? they said, seven.
he exhorted the multitude to sit down on the ground, and he took the seven loaves. having given thanks, he broke them and gave them to his learners to serve, and they served the multitude.
they also had a few small fish. having blessed them, he said to serve these also.
they ate and were filled. they took up seven baskets of broken pieces that were left over.
those who had eaten were about four thousand. then he sent them away.
immediately he entered into the boat with his learners and came into the region of dalmanutha.
the interpreters came out and began to question him, seeking from him a sign from the namespaces and testing him.
he sighed deeply in his breathwind and said, why does this generation seek a sign? amen i tell you, no sign will be given to this generation.
he left them, and again entering into the boat, departed to the other side.
they forgot to take bread; and they didn't have more than one loaf in the boat with them.
he charged them, saying, take heed: beware of the yeast of the interpreters and the yeast of herod.
they reasoned with one another, saying, it's because we have no bread.
yeahoshua, perceiving it, said to them, why do you reason that it's because you have no bread? don't you perceive yet or understand? is your heart still hardened?
having eyes, don't you see? having ears, don't you hear? don't you remember?
when i broke the five loaves amongst the five thousand, how many baskets full of broken pieces did you take up? they told him, twelve.
when the seven loaves fed the four thousand, how many baskets full of broken pieces did you take up? they told him, seven.
he asked them, don't you understand yet?
he came to beitsaida. they brought a blind man to him and begged him to touch him.
he took hold of the blind man by the hand, and brought him out of the village. when he had spat on his eyes, and laid his hands on him, he asked him if he saw anything.
he looked up, and said, i see men, but i see them like walking trees.
then again he laid his hands on his eyes. he looked intently, and was restored, and saw everyone clearly.
he sent him away to his house, saying, don't enter into the village, nor tell anyone in the village.
yeahoshua went out, with his learners, into the villages of caesarea philippi. on the way he asked his learners, who do men say that i am?
they told him, yeahoxhanan the immerser, and others say aliyeah, but others, one of the bringers.
he said to them, but who do you say that i am? peter answered, you are the sink-swim-chat.
he commanded them that they should tell no one about him.
he began to teach them that the son of man must suffer many things, and be rejected by the elders, the chief kohens, and the scribes, and be killed, and after three days rise again.
he spoke to them openly. peter took him and began to rebuke him.
but he, turning around and seeing his learners, rebuked peter, and said, get behind me, opposer. for you have in mind not the things of theory, but the things of men.
he called the multitude to himself with his learners and said to them, whoever wants to come after me, let him deny himself, and take up his cross, and follow me.
for whoever wants to save his life will lose it; and whoever will lose his life for my sake and the sake of the information will save it.
for what does it profit a man to gain the whole world and forfeit his life?
for what will a man give in exchange for his life?
for whoever will be ashamed of me and of my words in this adulterous and missing generation, the son of man also will be ashamed of him when he comes in his father's heavyweight with the dedicated messengers.
9
he said to them, amen i tell you, there are some standing here who will in no way taste death until they see theory's kingdom come with ability.
after six days yeahoshua took with him peter, yaqob, and yeahoxhanan, and upped them onto a high mountain privately by themselves, and he was changed into another form in front of them.
his clothing became glistening, exceedingly white, like snow, such as no launderer on land can whiten them.
aliyeah and mosheh appeared to them, and they were talking with yeahoshua.
peter answered yeahoshua, rabbi, it is good for us to be here. let's make three tents: one for you, one for mosheh, and one for aliyeah.
for he didn't know what to say, for they were very afraid.
a cloud came, overshadowing them, and a voice came out of the cloud, this is my beloved son. listen to him.
suddenly looking around, they saw no one with them any more, except yeahoshua only.
as they were coming down from the mountain, he charged them that they should tell no one what things they had seen, until after the son of man had risen from the dead.
they kept this saying to themselves, questioning what the rising from the dead meant.
they asked him, saying, why do the scribes say that aliyeah must come first?
he said to them, aliyeah indeed comes first, and restores all things. how is it written about the son of man, that he should suffer many things and be despised?
but i tell you that aliyeah has come, and they have also done to him whatever they wanted to, even as it is written about him.
coming to the learners, he saw a great multitude around them, and scribes questioning them.
immediately all the multitude, when they saw him, were greatly amazed, and running to him, greeted him.
he asked the scribes, what are you asking them?
one of the multitude answered, teacher, i brought to you my son, who has a mute breathwind;
and wherever it seizes him, it throws him down; and he foams at the mouth, grinds his teeth, and becomes rigid. i asked your learners to throw it out, and they weren't able.
he answered him, non-emunahful generation, how long shall i be with you? how long shall i bear with you? bring him to me.
they brought him to him, and when he saw him, immediately the breathwind convulsed him and he fell on the ground, wallowing and foaming at the mouth.
he asked his father, how long has it been since this has been happening to him? he said, from childhood.
often it has thrown him both into the fire and into the water to destroy him. but if you can do anything, have compassion on us and help us.
yeahoshua said to him, if you can emunah, all things are possible to him who emunahs.
immediately the father of the child cried out with tears, i emunah. help my non-emunah.
when yeahoshua saw that a multitude came running together, he rebuked the unclean breathwind, saying to him, you mute and deaf breathwind, i arrange upon you, come out of him, and never enter him again.
after crying out and convulsing him greatly, it came out of him. the boy became like one dead, so much that most of them said, he is dead.
but yeahoshua took him by the hand and raised him up; and he arose.
when he had come into the house, his learners asked him privately, why couldn't we throw it out?
he said to them, this kind can come out by nothing but by prayer and fasting.
they went out from there and passed through the galil. he didn't want anyone to know it,
for he was teaching his learners, and said to them, the son of man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again.
but they didn't understand the saying, and were afraid to ask him.
he came to kapernaxhum, and when he was in the house he asked them, what were you arguing amongst yourselves on the way?
but they were silent, for they had disputed with one another on the way about who was the greatest.
he sat down and called the twelve; and he said to them, if any man wants to be first, he shall be last of all, and servant of all.
he took a little child and set him in the middle of them. taking him in his arms, he said to them,
whoever receives one such little child in my name receives me; and whoever receives me, doesn't receive me, but him who sent me.
yeahoxhanan said to him, teacher, we saw someone who doesn't follow us throwing out daimons in your name; and we forbade him, because he doesn't follow us.
but yeahoshua said, don't forbid him, for there is no one who will do an ability in my name and be able quickly to speak badly of me.
for whoever is not against us is on our side.
for whoever will give you a cup of water to drink in my name because you are sink-swim-chat's, amen i tell you, he will in no way lose his reward.
whoever will make one of these little ones who emunah in me stumble, it would be better for him if he were thrown into the sea with a millstone hung around his neck.
if your hand makes you stumble, cut it off. it is better for you to enter into life maimed, rather than having your two hands to go into gehenna, into the unquenchable fire,
‘where their worm doesn't die, and the fire is not quenched.'
if your foot makes you stumble, cut it off. it is better for you to enter into life lame, rather than having your two feet to be thrown into gehenna, into the fire that will never be quenched—
‘where their worm doesn't die, and the fire is not quenched.'
if your eye makes you stumble, throw it out. it is better for you to enter into theory's kingdom with one eye, rather than having two eyes to be thrown into the gehenna of fire,
‘where their worm doesn't finish, and the fire is not quenched.'
for everyone will be salted with fire, and every slaughter will be seasoned with salt.
salt is good, but if the salt has lost its saltiness, with what will you season it? have salt in yourselves, and be at peace with one another.
10
he arose from there and came into the borders of yeahudea and beyond the yordan. multitudes came together to him again. as he usually did, he was again teaching them.
interpreters came to him testing him, and asked him, is it lawful for a man to divorce his wife?
he answered, what did mosheh mitzvah you?
they said, mosheh allowed a certificate of divorce to be written, and to divorce her.
but yeahoshua said to them, for your hardness of heart, he wrote you this mitzvah.
but from the beginning of the creation, theory made them male and female.
for this cause a man will leave his father and mother, and will join to his wife,
and the two will become one flesh, so that they are no longer two, but one flesh.
what therefore theory has joined together, let no man separate.
in the house, his learners asked him again about the same matter.
he said to them, whoever divorces his wife and marries another commits adultery against her.
if a woman herself divorces her husband and marries another, she commits adultery.
they were bringing to him little children, that he should touch them, but the learners rebuked those who were bringing them.
but when yeahoshua saw it, he was moved with indignation and said to them, allow the little children to come to me. don't forbid them, for theory's kingdom belongs to such as these.
amen i tell you, whoever will not receive theory's kingdom like a little child, he will in no way enter into it.
he took them in his arms and blessed them, laying his hands on them.
as he was going out into the way, one ran to him, knelt before him, and asked him, good teacher, what shall i do that i may inherit life to world?
yeahoshua said to him, why do you call me good? no one is good except one—theory.
you know the mitzvahs: ‘do not murder,' ‘do not commit adultery,' ‘do not steal,' ‘do not give false testimony,' ‘do not defraud,' ‘honour your father and mother.'
he said to him, teacher, i have observed all these things from my youth.
yeahoshua looking at him loved him, and said to him, one thing you lack. go, sell whatever you have and give to the poor, and you will have treasure in the namespaces; and come, follow me, taking up the cross.
but his face fell at that saying, and he went away sorrowful, for he was one who had great possessions.
yeahoshua looked around and said to his learners, how difficult it is for those who have riches to enter into theory's kingdom.
the learners were amazed at his words. but yeahoshua answered again, children, how hard it is for those who trust in riches to enter into theory's kingdom.
it is easier for a camel to go through a needle's eye than for a rich man to enter into theory's kingdom.
they were exceedingly astonished, saying to him, then who can be saved?
yeahoshua, looking at them, said, with men it is impossible, but not with theory, for all things are possible with theory.
peter began to tell him, behold, we have left all and have followed you.
yeahoshua said, amen i tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the sake of the information,
but he will receive one hundred times more now in this time: houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come life to world.
but many who are first will be last, and the last first.
they were on the way, going up to yerushalem; and yeahoshua was going in front of them, and they were amazed; and those who followed were afraid. he again took the twelve, and began to tell them the things that were going to happen to him.
behold, we are going up to yerushalem. the son of man will be delivered to the chief kohens and the scribes. they will condemn him to death, and will deliver him to the nations.
they will mock him, spit on him, scourge him, and kill him. on the third day he will rise again.
yaqob and yeahoxhanan, the sons of zebedee, came near to him, saying, teacher, we want you to do for us whatever we will ask.
he said to them, what do you want me to do for you?
they said to him, grant to us that we may sit, one at your right hand and one at your left hand, in your heavyweight.
but yeahoshua said to them, you don't know what you are asking. are you able to drink the cup that i drink, and to be immersed with the immersion that i am immersed with?
they said to him, we are able. yeahoshua said to them, you shall indeed drink the cup that i drink, and you shall be immersed with the immersion that i am immersed with;
but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared.
when the ten heard it, they began to be indignant towards yaqob and yeahoxhanan.
yeahoshua summoned them and said to them, you know that they who are recognised as rulers over the nations mister it over them, and their great ones exercise authority over them.
but it shall not be so amongst you, but whoever wants to become great amongst you shall be your servant.
whoever of you wants to become first amongst you shall be worker of all.
for the son of man also came not to be served but to serve, and to give his life as a ransom for many.
they came to yerixho. as he went out from yerixho with his learners and a great multitude, the son of timaeus, bartimaeus, a blind beggar, was sitting by the road.
when he heard that it was yeahoshua the nacarene, he began to cry out and say, yeahoshua, you son of david, have mercy on me.
many rebuked him, that he should be quiet, but he cried out much more, you son of david, have mercy on me.
yeahoshua stood still and said, call him. they called the blind man, saying to him, cheer up. get up. he is calling you.
he, throwing away his cloak, sprang up, and came to yeahoshua.
yeahoshua asked him, what do you want me to do for you? the blind man said to him, rabboni, that i may see again.
yeahoshua said to him, go your way. your emunah has made you well. immediately he received his sight and followed yeahoshua on the way.
11
when they came near to yerushalem, to beitsphage and beitany, at the mount of olives, he sent two of his learners
and said to them, go your way into the village that is opposite you. immediately as you enter into it, you will find a young donkey tied, on which no one has sat. loosen him and bring him.
if anyone asks you, ‘why are you doing this?' say, ‘the mister needs him;' and immediately he will send him back here.
they went away, and found a young donkey tied at the door outside in the open street, and they loosened him.
some of those who stood there asked them, what are you doing, loosening the young donkey?
they said to them just as yeahoshua had said, and they let them go.
they brought the young donkey to yeahoshua and threw their garments on it, and yeahoshua sat on it.
many spread their garments on the way, and others were cutting down branches from the trees and spreading them on the road.
those who went in front and those who followed cried out, hosanna. blessed is he who comes in the name of yeahoh-vowelconsonant.
blessed is the kingdom of our father david that is coming in the name of yeahoh-vowelconsonant. hosanna in the highest.
yeahoshua entered into the temple in yerushalem. when he had looked around at everything, it being now evening, he went out to beitany with the twelve.
the next day, when they had come out from beitany, he was hungry.
seeing a fig tree afar off having leaves, he came to see if perhaps he might find anything on it. when he came to it, he found nothing but leaves, for it was not the season for figs.
yeahoshua told it, may no one ever eat fruit from you again. and his learners heard it.
they came to yerushalem, and yeahoshua entered into the temple and began to throw out those who sold and those who bought in the temple, and overthrew the money changers' tables and the seats of those who sold the doves.
he would not allow anyone to carry a container through the temple.
he taught, saying to them, isn't it written, ‘my house will be called a house of prayer for all the nations?' but you have made it a den of robbers.
the chief kohens and the scribes heard it, and sought how they might destroy him. for they feared him, because all the multitude was astonished at his teaching.
when evening came, he went out of the city.
as they passed by in the morning, they saw the fig tree withered away from the roots.
peter, remembering, said to him, rabbi, look. the fig tree which you cursed has withered away.
yeahoshua answered them, have emunah in theory.
amen i tell you, whoever may tell this mountain, ‘be taken up and thrown into the sea,' and doesn't doubt in his heart, but emunah that what he says is happening, he shall have whatever he says.
therefore i tell you, all things whatever you pray and ask for, emunah that you have received them, and you shall have them.
whenever you stand praying, forgive, if you have anything against anyone; so that your father, who is in the namespaces, may also forgive you your missteps.
but if you do not forgive, neither will your father in the namespaces forgive your transgressions.
they came again to yerushalem, and as he was walking in the temple, the chief kohens, the scribes, and the elders came to him,
and they began saying to him, by what means do you do these things? or who gave you these means to do these things?
yeahoshua said to them, i will ask you one question. answer me, and i will tell you by what means i do these things.
the immersion of yeahoxhanan—was it from the namespaces, or from men? answer me.
they reasoned with themselves, saying, if we should say, ‘from the namespaces;' he will say, ‘why then did you not emunah him?'
if we should say, ‘from men'—they feared the people, for all held yeahoxhanan to really be a bringer.
they answered yeahoshua, we don't know. yeahoshua said to them, neither will i tell you by what means i do these things.
12
he began to speak to them in comparisons. a man planted a vineyard, put a hedge around it, dug a pit for the wine press, built a tower, rented it out to a farmer, and went into another country.
when it was time, he sent a worker to the farmer to get from the farmer his share of the fruit of the vineyard.
they took him, beat him, and sent him away empty.
again, he sent another worker to them; and they threw stones at him, wounded him in the head, and sent him away shamefully treated.
again he sent another, and they killed him, and many others, beating some, and killing some.
therefore still having one, his beloved son, he sent him last to them, saying, ‘they will respect my son.'
but those farmers said amongst themselves, ‘this is the heir. come, let's kill him, and the inheritance will be ours.'
they took him, killed him, and threw him out of the vineyard.
what therefore will the mister of the vineyard do? he will come and destroy the farmers, and will give the vineyard to others.
haven't you even read this scripture: ‘the stone which the builders rejected was made the head of the corner.
this was from yeahoh-vowelconsonant. it is marvellous in our eyes'?
they tried to seize him, but they feared the multitude; for they perceived that he said the comparison against them. they left him and went away.
they sent some of the interpreters and the herodians to him, that they might trap him with words.
when they had come, they asked him, teacher, we know that you are honest, and don't defer to anyone; for you aren't partial to anyone, but truly teach the way of theory. is it lawful to pay taxes to caesar, or not?
shall we give, or shall we not give? but he, knowing their hypocrisy, said to them, why do you test me? bring me a denarius, that i may see it.
they brought it. he said to them, whose is this image and inscription? they said to him, caesar's.
yeahoshua answered them, render to caesar the things that are caesar's, and to theory the things that are theory's. they marvelled greatly at him.
some zaduqees, who say that there is no standing up, came to him. they asked him, saying,
teacher, mosheh wrote to us, ‘if a man's brother dies and leaves a wife behind him, and leaves no children, that his brother should take his wife and raise up seed for his brother.'
there were seven brothers. the first took a wife, and dying left no seed.
the second took her, and died, leaving no children behind him. the third likewise;
and the seven took her and left no children. last of all the woman also died.
in the standing up, when they rise, whose wife will she be of them? for the seven had her as a wife.
yeahoshua answered them, isn't this because you are mistaken, not knowing the scriptures nor the ability of theory?
for when they will rise from the dead, they neither marry nor are given in marriage, but are like messengers in the namespaces.
but about the dead, that they are raised, haven't you read in the book of mosheh about the bush, how theory spoke to him, saying, ‘i am the theory of abraham, the theory of yizxhaq, and the theory of yaqob'?
he is not the theory of the dead, but of the living. you are therefore badly mistaken.
one of the scribes came and heard them questioning together, and knowing that he had answered them well, asked him, which mitzvah is the greatest of all?
yeahoshua answered, the greatest is: ‘hear, yisreal, yeahoh-vowelconsonant our theory, yeahoh-vowelconsonant is one.
you shall love yeahoh-vowelconsonant your theory with all your heart, with all your self, with all your mind, and with all your strength.' this is the first mitzvah.
the second is like this: ‘you shall love your neighbour as yourself.' there is no other mitzvah greater than these.
the scribe said to him, truly, teacher, you have said well that he is one, and there is none other but he;
and to love him with all the heart, with all the understanding, all the self, and with all the strength, and to love his neighbour as himself, is more important than all onups and slaughters.
when yeahoshua saw that he answered wisely, he said to him, you are not far from theory's kingdom. no one dared ask him any question after that.
yeahoshua responded, as he taught in the temple, how is it that the scribes say that the sink-swim-chat is the son of david?
for david himself said in the dedicated breathwind, ‘yeahoh-vowelconsonant said to my mister, sit at my right hand, until i make your enemies the footstool of your feet.'
therefore david himself calls him mister, so how can he be his son? the common people heard him gladly.
in his teaching he said to them, beware of the scribes, who like to walk in long robes, and to get greetings in the marketplaces,
and to get the best seats in the synagogues and the best places at feasts,
those who devour widows' houses, and for a pretence make long prayers. these will receive greater condemnation.
yeahoshua sat down opposite the treasury and saw how the multitude threw money into the treasury. many who were rich threw in much.
a poor widow came and she threw in two small brass coins, which equal a quadrans coin.
he called his learners to himself and said to them, amen i tell you, this poor widow gave more than all those who are giving into the treasury,
for they all gave out of their abundance, but she, out of her poverty, gave all that she had to live on.
13
as he went out of the temple, one of his learners said to him, teacher, see what kind of stones and what kind of buildings.
yeahoshua said to him, do you see these great buildings? there will not be left here one stone on another, which will not be thrown down.
as he sat on the mount of olives opposite the temple, peter, yaqob, yeahoxhanan, and andrew asked him privately,
tell us, when will these things be? what is the sign that these things are all about to be jointly finished?
yeahoshua, answering, began to tell them, be careful that no one leads you astray.
for many will come in my name, saying, ‘i am he.' and will lead many astray.
when you hear of wars and rumours of wars, don't be troubled. for those must happen, but it's not yet the finish.
for nation will rise against nation, and kingdom against kingdom. there will be earthquakes in various places. there will be famines and troubles. these things are the beginning of birth pains.
but watch yourselves, for they will deliver you up to councils. you will be beaten in synagogues. you will stand before rulers and kings for my sake, for a testimony to them.
the information must first be announced to all the nations.
when they lead you away and deliver you up, don't be anxious beforehand or premeditate what you will say, but say whatever will be given you in that hour. for it is not you who speak, but the dedicated breathwind.
brother will deliver up brother to death, and the father his child. children will rise up against parents and make them be put to death.
you will be hated by all men for my name's sake, but he who endures to the finish will be saved.
but when you see the abomination of desolation, spoken of by danial the bringer, standing where it ought not (let the reader understand), then let those who are in yeahudea flee to the mountains,
and let him who is on the housetop not go down, nor enter in, to take anything out of his house.
let him who is in the field not return back to take his cloak.
but hoy, those who are with child and to those who nurse babies in those days.
pray that your flight won't be in the winter.
for in those days there will be oppression, such as there has not been the like from the beginning of the creation which theory created until now, and never will be.
unless yeahoh-vowelconsonant had shortened the days, no flesh would have been saved; but for the sake of the chosen ones, whom he picked out, he shortened the days.
then if anyone tells you, ‘look, here is the sink-swim-chat.' or, ‘look, there.' don't emunah it.
for false sink-swim-chats and false bringers will arise and will show signs and wonders, that they may lead astray, if possible, even the chosen ones.
but you watch. behold, i have told you all things beforehand.
but in those days, after that oppression, the sun will be darkened, the moon will not give its light,
the stars will be falling from the namespaces, and the abilities that are in the namespaces will be shaken.
then they will see the son of man coming in clouds with great ability and heavyweight.
then he will send out his messengers, and will gather together his chosen ones from the four winds, from the ends of the land to the ends of the namespaces.
now from the fig tree, learn this comparison. when the branch has now become tender and produces its leaves, you know that the summer is near;
even so you also, when you see these things coming to pass, know that it is near, at the doors.
amen i say to you, this generation will not pass away until all these things happen.
the namespaces and the land will pass away, but my words will not pass away.
but of that day or that hour no one knows—not even the messengers in the namespaces, nor the son, but only the father.
watch, keep alert, and pray; for you don't know when the time is.
it is like a man travelling to another country, having left his house and given means to his workers, and to each one his work, and also mitzva'ed the doorkeeper to keep watch.
watch therefore, for you don't know when the mister of the house is coming—whether at evening, or at midnight, or when the rooster crows, or in the morning;
lest, coming suddenly, he might find you sleeping.
what i tell you, i tell all: watch.
14
it was now two days before the stop-skip and the feast of unleavened bread, and the chief kohens and the scribes sought how they might seize him by bait and kill him.
for they said, not during the feast, because there might be a riot amongst the people.
while he was at beitany, in the house of simon the waspish, as he sat at the table, a woman came having an alabaster jar of ointment of pure nard—very costly. she broke the jar and poured it over his head.
but there were some who were indignant amongst themselves, saying, why has this ointment been wasted?
for this might have been sold for more than three hundred denarii and given to the poor. so they were indignant against her.
but yeahoshua said, leave her alone. why do you trouble her? she has done a good work for me.
for you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me.
she has done what she could. she has sink-swimmed my body beforehand for the burying.
amen i tell you, wherever this information may be announced throughout the whole world, that which this woman has done will also be spoken of for a remembering of her.
yeahudas ish-qiriot, who was one of the twelve, went away to the chief kohens, that he might deliver him to them.
they, when they heard it, were glad, and announced to give him money. he sought how he might conveniently deliver him.
on the first day of unleavened bread, when they slaughtered the stop-skip, his learners asked him, where do you want us to go and prepare that you may eat the stop-skip?
he sent two of his learners and said to them, go into the city, and there a man carrying a pitcher of water will meet you. follow him,
and wherever he enters in, tell the mister of the house, ‘the teacher says, where is the guest room, where i may eat the stop-skip with my learners?'
he will himself show you a large upper room furnished and ready. get ready for us there.
his learners went out, and came into the city, and found things as he had said to them, and they prepared the stop-skip.
when it was evening he came with the twelve.
as they sat and were eating, yeahoshua said, amen i tell you, one of you will betray me—he who eats with me.
they began to be sorrowful, and to ask him one by one, surely not i? and another said, surely not i?
he answered them, it is one of the twelve, he who dips with me in the dish.
for the son of man goes as it is written about him, but hoy, that man by whom the son of man is betrayed. it would be better for that man if he had not been born.
as they were eating, yeahoshua took bread, and when he had blessed it, he broke it and gave to them, and said, take, eat. this is my body.
he took the cup, and when he had given thanks, he gave to them. they all drank of it.
he said to them, this is my blood of the new covenant, which is poured out for many.
amen i tell you, i will no more drink of the fruit of the vine until that day when i drink it anew in theory's kingdom.
when they had sung a hymn, they went out to the mount of olives.
yeahoshua said to them, all of you will be made to stumble because of me tonight, for it is written, ‘i will strike the shepherd, and the sheep will be scattered.'
however, after i am raised up, i will go before you into the galil.
but peter said to him, although all will be offended, yet i will not.
yeahoshua said to him, amen i tell you that you today, even this night, before the rooster crows twice, you will deny me three times.
but he spoke all the more, if i must die with you, i will not deny you. they all said the same thing.
they came to a place which was named getsemane. he said to his learners, sit here while i pray.
he took with him peter, yaqob, and yeahoxhanan, and began to be greatly troubled and distressed.
he said to them, my self is exceedingly sorrowful, even to death. stay here and watch.
he went forward a little, and fell on the ground, and prayed that if it were possible, the hour might pass away from him.
he said, abba, father, all things are possible to you. please remove this cup from me. however, not what i desire, but what you desire.
he came and found them sleeping, and said to peter, simon, are you sleeping? couldn't you watch one hour?
watch and pray, that you may not enter into test. the breathwind indeed is willing, but the flesh is weak.
again he went away and prayed, saying the same words.
again he returned and found them sleeping, for their eyes were very heavy; and they didn't know what to answer him.
he came the third time and said to them, sleep on now, and take your rest. it is enough. the hour has come. behold, the son of man is betrayed into the hands of missers.
arise. let's get going. behold, he who betrays me is at hand.
immediately, while he was still speaking, yeahudas, one of the twelve, came—and with him a multitude with swords and clubs, from the chief kohens, the scribes, and the elders.
now he who betrayed him had given them a sign, saying, whomever i will kiss, that is he. seize him, and lead him away safely.
when he had come, immediately he came to him and said, rabbi. rabbi. and kissed him.
they laid their hands on him and seized him.
but a certain one of those who stood by drew his sword and struck the worker of the high kohen, and cut off his ear.
yeahoshua answered them, have you come out, as against a robber, with swords and clubs to seize me?
i was daily with you in the temple teaching, and you didn't arrest me. but this is so that the scriptures might be filled.
they all left him, and fled.
a certain young man followed him, having a linen cloth thrown around himself over his naked body. the young men grabbed him,
but he left the linen cloth and fled from them naked.
they led yeahoshua away to the high kohen. all the chief kohens, the elders, and the scribes came together with him.
peter had followed him from a distance, until he came into the court of the high kohen. he was sitting with the officers, and warming himself in the light of the fire.
now the chief kohens and the whole council sought witnesses against yeahoshua to put him to death, and found none.
for many gave false testimony against him, and their testimony didn't agree with each other.
some stood up and gave false testimony against him, saying,
we heard him say, ‘i will destroy this temple that is made with hands, and in three days i will build another made without hands.'
even so, their testimony didn't agree.
the high kohen stood up in the middle, and asked yeahoshua, have you no answer? what is it which these testify against you?
but he stayed quiet, and answered nothing. again the high kohen asked him, are you the sink-swim-chat, the son of the blessed?
yeahoshua said, i am. you will see the son of man sitting at the right hand of ability, and coming with the clouds of the namespaces.
the high kohen tore his clothes and said, what further need have we of witnesses?
you have heard the slander. what do you think? they all condemned him to be worthy of death.
some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, come-bring. the officers struck him with the palms of their hands.
as peter was in the courtyard below, one of the maids of the high kohen came,
and seeing peter warming himself, she looked at him and said, you were also with the nacarene, yeahoshua.
but he denied it, saying, i neither know nor understand what you are saying. he went out on the porch, and the rooster crowed.
the maid saw him and began again to tell those who stood by, this is one of them.
but he again denied it. after a little while again those who stood by said to peter, you truly are one of them, for you are a galilean, and your speech shows it.
but he began to curse and to swear, i don't know this man of whom you speak.
the rooster crowed the second time. peter remembered the words that yeahoshua said to him, before the rooster crows twice, you will deny me three times. when he thought about that, he wept.
15
immediately in the morning the chief kohens, with the elders, scribes, and the whole council, held a consultation, bound yeahoshua, carried him away, and delivered him up to pilate.
pilate asked him, are you the king of the yeahudeans? he answered, so you say.
the chief kohens accused him of many things.
pilate again asked him, have you no answer? see how many things they testify against you.
but yeahoshua made no further answer, so that pilate marvelled.
now at the feast he used to release to them one prisoner, whomever they asked of him.
there was one called barabbas, bound with his fellow insurgents, men who in the insurrection had committed murder.
the multitude, crying aloud, began to ask him to do as he always did for them.
pilate answered them, saying, do you want me to release to you the king of the yeahudeans?
for he perceived that for envy the chief kohens had delivered him up.
but the chief kohens stirred up the multitude, that he should release barabbas to them instead.
pilate again asked them, what then should i do to him whom you call the king of the yeahudeans?
they cried out again, crucify him.
pilate said to them, why, what bad has he done? but they cried out exceedingly, crucify him.
pilate, wishing to please the multitude, released barabbas to them, and handed over yeahoshua, when he had flogged him, to be crucified.
the soldiers led him away within the court, which is the praetorium; and they called together the whole cohort.
they clothed him with purple; and weaving a crown of thorns, they put it on him.
they began to salute him, hail, king of the yeahudeans.
they struck his head with a reed and spat on him, and bowing their knees, did homage to him.
when they had mocked him, they took the purple cloak off him, and put his own garments on him. they led him out to crucify him.
they compelled one passing by, coming from the country, simon of cyrene, the father of alexander and rufus, to go with them that he might bear his cross.
they brought him to the place called golgota, which is, being interpreted, the place of a skull.
they offered him wine mixed with myrrh to drink, but he didn't take it.
crucifying him, they parted his garments amongst them, casting lots on them, what each should take.
it was the third hour when they crucified him.
the superscription of his accusation was written over him: the king of the jews.
with him they crucified two robbers, one on his right hand, and one on his left.
the scripture was filled which says, he was counted with transgressors.
those who passed by slandered him, wagging their heads and saying, ha. you who destroy the temple and build it in three days,
save yourself, and come down from the cross.
likewise, also the chief kohens mocking amongst themselves with the scribes said, he saved others. he can't save himself.
let the sink-swim-chat, the king of yisreal, now come down from the cross, that we may see and emunah him. those who were crucified with him also insulted him.
when the sixth hour had come, there was darkness over the whole land until the ninth hour.
at the ninth hour yeahoshua cried with a loud voice, saying, aloi, aloi, lama sabachthani? which is, being interpreted, my theory, my theory, why have you forsaken me?
some of those who stood by, when they heard it, said, behold, he is calling aliyeah.
one ran, and filling a sponge full of vinegar, put it on a reed and gave it to him to drink, saying, let him be. let's see whether aliyeah comes to take him down.
yeahoshua cried out with a loud voice, and gave up the breathwind.
the veil of the temple was torn in two from the top to the bottom.
when the centurion, who stood by opposite him, saw that he cried out like this and breathed his last, he said, truly this man was the son of theory.
there were also women watching from afar, amongst whom were both miriyam magdalene and miriyam the mother of yaqob the less and of yoses, and salome;
who, when he was in the galil, followed him and served him; and many other women who came up with him to yerushalem.
when evening had now come, because it was the preparation day, that is, the day before the shabbat,
yosef of arimathaea, a prominent council member who also himself was looking for theory's kingdom, came. he boldly went in to pilate, and asked for yeahoshua's body.
pilate was surprised to hear that he was already dead; and summoning the centurion, he asked him whether he had been dead long.
when he found out from the centurion, he granted the body to yosef.
he bought a linen cloth, and taking him down, wound him in the linen cloth and laid him in a tomb which had been cut out of a rock. he rolled a stone against the door of the tomb.
miriyam magdalene and miriyam the mother of yoses, saw where he was laid.
16
when the shabbat was past, miriyam magdalene, and miriyam the mother of yaqob, and salome bought spices, that they might come and anoint him.
very early on the first day of the week, they came to the tomb when the sun had risen.
they were saying amongst themselves, who will roll away the stone from the door of the tomb for us?
for it was very big. looking up, they saw that the stone was rolled back.
entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe; and they were amazed.
he said to them, don't be amazed. you seek yeahoshua, the nacarene, who has been crucified. he has risen. he is not here. see the place where they laid him.
but go, tell his learners and peter, ‘he goes before you into the galil. there you will see him, as he said to you.'
they went out, and fled from the tomb, for trembling and astonishment had come on them. they said nothing to anyone; for they were afraid.
now when he had risen early on the first day of the week, he appeared first to miriyam magdalene, from whom he had thrown out seven daimons.
she went and told those who had been with him, as they mourned and wept.
when they heard that he was alive and had been seen by her, they didn't emunah.
after these things he was revealed in another form to two of them as they walked, on their way into the country.
they went away and told it to the rest. they didn't emunah them, either.
afterward he was revealed to the eleven themselves as they sat at the table; and he rebuked them for their non-emunah and hardness of heart, because they didn't emunah those who had seen him after he had risen.
he said to them, go into all the world and inform the whole creation.
he who emunahs and is immersed will be saved; but he who non-emunahful will be condemned.
these signs will accompany those who emunah: in my name they will throw out daimons; they will speak new languages;
they will take up serpents; and if they drink any deadly thing, it will in no way hurt them; they will lay hands on the sick, and they will recover.
so then the mister, after he had spoken to them, was received up into the namespaces and sat down at the right hand of theory.
they went out and annouced everywhere, the mister working with them and confirming the word by the signs that followed. amen.
yeahoshua sink-swim-chat according to luke
1
since many have undertaken to set in order a narrative concerning those matters which have been filled amongst us,
even as those who from the beginning were eyewitnesses and servants of the word delivered them to us,
it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent theophilus;
that you might know the certainty concerning the things in which you were instructed.
there was in the days of herod, the king of yeahudea, a certain kohen named cekariyeah, of the kohenly division of abiyeah. he had a wife of the daughters of ahron, and her name was alisheba.
they were both right before theory, walking blamelessly in all the mitzvahs and ordinances of yeahoh-vowelconsonant.
but they had no child, because alisheba was barren, and they both were well advanced in years.
now while he kohened before theory in the order of his division
according to the custom of the kohen's office, his lot was to enter into the temple of yeahoh-vowelconsonant and burn incense.
the whole multitude of the people were praying outside at the hour of incense.
a messenger of yeahoh-vowelconsonant appeared to him, standing on the right side of the slaughter-place of incense.
cekariyeah was troubled when he saw him, and fear fell upon him.
but the messenger said to him, don't be afraid, cekariyeah, because your request has been heard. your wife, alisheba, will bear you a son, and you shall call his name yeahoxhanan.
you will have joy and gladness, and many will rejoice at his birth.
for he will be great in the sight of yeahoh-vowelconsonant, and he will drink no wine nor strong drink. he will be filled with the dedicated breathwind, even from his mother's womb.
he will turn many of the children of yisreal to yeahoh-vowelconsonant their theory.
he will go before him in the breathwind and ability of aliyeah, ‘to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to prepare a people prepared for yeahoh-vowelconsonant.
cekariyeah said to the messenger, how can i be sure of this? for i am an old man, and my wife is well advanced in years.
the messenger answered him, i am gabrial, who stands in the presence of theory. i was sent to speak to you and to inform you about this.
behold, you will be silent and not able to speak until the day that these things will happen, because you didn't emunah my words, which will be filled in their proper time.
the people were waiting for cekariyeah, and they marvelled that he delayed in the temple.
when he came out, he could not speak to them. they perceived that he had seen a vision in the temple. he continued making signs to them, and remained mute.
when the days of his service were filled, he departed to his house.
after these days alisheba his wife conceived, and she hid herself five months, saying,
thus has yeahoh-vowelconsonant done to me in the days in which he looked at me, to take away my reproach amongst men.
now in the sixth month, the messenger gabrial was sent from theory to a city of the galil named nacaret,
to a virgin pledged to be married to a man whose name was yosef, of david's house. the virgin's name was miriyam.
having come in, the messenger said to her, rejoice, you highly favoured one. yeahoh-vowelconsonant is with you. blessed are you amongst women.
but when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be.
the messenger said to her, don't be afraid, miriyam, for you have found favour with theory.
behold, you will conceive in your womb and give birth to a son, and shall name him ‘yeahoshua.'
he will be great and will be called the son of the most high. yeahoh-vowelconsonant theory will give him the throne of his father david,
and he will reign over the house of yaqob to world. there will be no finish to his kingdom.
miriyam said to the messenger, how can this be, seeing i am a virgin?
the messenger answered her, the dedicated breathwind will come on you, and the ability of the most high will overshadow you. therefore also the dedicated one who is born from you will be called the son of theory.
behold, alisheba your relative also has conceived a son in her old age; and this is the sixth month with her who was called barren.
for nothing spoken by theory is impossible.
miriyam said, behold, the worker of yeahoh-vowelconsonant; let it be done to me according to your word. then the messenger departed from her.
miriyam arose in those days and went into the hill country with haste, into a city of yeahudah,
and entered into the house of cekariyeah and greeted alisheba.
when alisheba heard miriyam's greeting, the baby leapt in her womb; and alisheba was filled with the dedicated breathwind.
she called out with a loud voice and said, blessed are you amongst women, and blessed is the fruit of your womb.
why am i so favoured, that the mother of my mister should come to me?
for behold, when the voice of your greeting came into my ears, the baby leapt in my womb for joy.
happy is she who emuna'ed, for there will be a finishing of the things which have been spoken to her from yeahoh-vowelconsonant.
miriyam said, my self magnifies yeahoh-vowelconsonant.
my breathwind has rejoiced in theory my saver,
for he has looked at the humble state of his worker. for behold, from now on, all generations will call me happy.
for he who is mighty has done great things for me. dedicated is his name.
his mercy is for generations and generations on those who fear him.
he has shown strength with his arm. he has scattered the proud in the imagination of their hearts.
he has put down princes from their thrones, and has exalted the lowly.
he has filled the hungry with good things. he has sent the rich away empty.
he has given help to yisreal, his boy, that he might remember mercy,
as he spoke to our fathers, to abraham and his seed to world.
miriyam stayed with her about three months, and then returned to her house.
now the time that alisheba should give birth was filled, and she gave birth to a son.
her neighbours and her relatives heard that yeahoh-vowelconsonant had magnified his mercy towards her, and they rejoiced with her.
on the eighth day, they came to circumcise the boy; and they would have called him cekariyeah, after the name of his father.
his mother answered, not so; but he will be called yeahoxhanan.
they said to her, there is no one amongst your relatives who is called by this name.
they made signs to his father, what he would have him called.
he asked for a writing tablet, and wrote, his name is yeahoxhanan. they all marvelled.
his mouth was opened immediately and his tongue freed, and he spoke, blessing theory.
fear came on all who lived around them, and all these sayings were talked about throughout all the hill country of yeahudea.
all who heard them laid them up in their heart, saying, what then will this boy be? the hand of yeahoh-vowelconsonant was with him.
his father cekariyeah was filled with the dedicated breathwind, and come-brought, saying,
blessed be yeahoh-vowelconsonant, the theory of yisreal, for he has visited and redeemed his people;
and has raised up a horn of saving for us in the house of his boy david
(as he spoke by the mouth of his dedicated bringers who have been from of old),
saving from our enemies and from the hand of all who hate us;
to show mercy towards our fathers, to remember his dedicated covenant,
the oath which he swore to abraham our father,
to grant to us that we, being delivered out of the hand of our enemies, should serve him without fear,
in dedication and being right before him all the days of our life.
and you, boy, will be called a bringer of the most high; for you will go before the face of yeahoh-vowelconsonant to prepare his ways,
to give knowledge of saving to his people by the remission of their misses,
because of the tender mercy of our theory, by which the dawn from on high will visit us,
to shine on those who sit in darkness and the shadow of death; to guide our feet into the way of peace.
the boy was growing and becoming strong in breathwind, and was in the desert until the day of his public appearance to yisreal.
2
now in those days, a decree went out from caesar augustus that all the world should be enrolled.
this was the first enrolment made when quirinius was governor of syria.
all went to enrol themselves, everyone to his own city.
yosef also went up from the galil, out of the city of nacaret, into yeahudea, to david's city, which is called beit-lexhem, because he was of the house and family of david,
to enrol himself with miriyam, who was pledged to be married to him as wife, being pregnant.
while they were there, the day had come for her to give birth.
she gave birth to her firstborn son. she wrapped him in bands of cloth and laid him in a feeding trough, because there was no room for them in the inn.
there were shepherds in the same country staying in the field, and keeping watch by night over their flock.
behold, a messenger of yeahoh-vowelconsonant stood by them, and the heavyweight of yeahoh-vowelconsonant shone around them, and they were terrified.
the messenger said to them, don't be afraid, for behold, i inform you about great joy which will be to all the people.
for there is born to you today, in david's city, a saver, who is sink-swim-chat the mister.
this is the sign to you: you will find a baby wrapped in strips of cloth, lying in a feeding trough.
suddenly, there was with the messenger a multitude of the namespacely troop praising theory and saying,
heavyweight to theory in the highest, on land peace, good will towards men.
when the messengers went away from them into the namespaces, the shepherds said to one another, let's go to beit-lexhem, now, and see this thing that has happened, which yeahoh-vowelconsonant has made known to us.
they came with haste and found both miriyam and yosef, and the baby was lying in the feeding trough.
when they saw it, they publicised widely the saying which was spoken to them about this boy.
all who heard it wondered at the things which were spoken to them by the shepherds.
but miriyam kept all these sayings, pondering them in her heart.
the shepherds returned, heavyweighing and praising theory for all the things that they had heard and seen, just as it was told them.
when eight days were filled for the circumcision of the child, his name was called yeahoshua, which was given by the messenger before he was conceived in the womb.
when the days of their purification according to the torah of mosheh were filled, they brought him up to yerushalem to present him to yeahoh-vowelconsonant
(as it is written in the torah of yeahoh-vowelconsonant, every male who opens the womb shall be called dedicated to yeahoh-vowelconsonant),
and to give a slaughter according to that which is said in the torah of yeahoh-vowelconsonant, a pair of turtledoves, or two young pigeons.
behold, there was a man in yerushalem whose name was shimeon. this man was right and devout, looking for the consolation of yisreal, and the dedicated breathwind was on him.
it had been revealed to him by the dedicated breathwind that he should not see death before he had seen yeahoh-vowelconsonant's sink-swim-chat.
he came in the breathwind into the temple. when the parents brought in the boy, yeahoshua, that they might do concerning him according to the custom of the torah,
then he received him into his arms and blessed theory, and said,
now you are releasing your worker, mister, according to your word, in peace;
for my eyes have seen your saving,
which you have prepared before the face of all peoples;
a light for revelation to the nations, and the heavyweight of your people yisreal.
yosef and his mother were marvelling at the things which were spoken concerning him.
shimeon blessed them, and said to miriyam, his mother, behold, this child is appointed for the falling and the rising of many in yisreal, and for a sign which is spoken against.
yes, a sword will pierce through your own self, that the thoughts of many hearts may be revealed.
there was one anna, a bringeress, the daughter of penual, of the branch of asher (she was of a great age, having lived with a husband seven years from her virginity,
and she had been a widow for about eighty-four years), who didn't depart from the temple, serving with fastings and petitions night and day.
coming up at that very hour, she gave thanks to yeahoh-vowelconsonant, and spoke of him to all those who were looking for redemption in yerushalem.
when they had finished all things that were according to the torah of yeahoh-vowelconsonant, they returned into the galil, to their own city, nacaret.
the boy was growing, and was becoming strong in breathwind, being filled with wisdom, and the grace of theory was upon him.
his parents went every year to yerushalem at the feast of the stop-skip.
when he was twelve years old, they went up to yerushalem according to the custom of the feast;
and when they had finished the days, as they were returning, the boy yeahoshua stayed behind in yerushalem. yosef and his mother didn't know it,
but supposing him to be in the company, they went a day's journey; and they looked for him amongst their relatives and acquaintances.
when they didn't find him, they returned to yerushalem, looking for him.
after three days they found him in the temple, sitting in the middle of the teachers, both listening to them and asking them questions.
all who heard him were amazed at his understanding and his answers.
when they saw him, they were astonished; and his mother said to him, son, why have you treated us this way? behold, your father and i were anxiously looking for you.
he said to them, why were you looking for me? didn't you know that i must be in my father's house?
they didn't understand the saying which he spoke to them.
and he went down with them and came to nacaret. he was under them, and his mother kept all these sayings in her heart.
and yeahoshua increased in wisdom and stature, and in favour with theory and men.
3
now in the fifteenth year of the reign of tiberius caesar, pontius pilate being governor of yeahudea, and herod being tetrarch of the galil, and his brother philip tetrarch of the region of ituraea and trachonitis, and lysanias tetrarch of abilene,
during the high kohenhood of annas and kaiafas, the word of theory came to yeahoxhanan, the son of cekariyeah, in the wilderness.
he came into all the region around the yordan, announcing the immersion of repentance for remission of misses.
as it is written in the book of the words of yeshuayeaho the bringer, the voice of one crying in the wilderness, ‘make ready the way of yeahoh-vowelconsonant. make his paths straight.
every valley will be filled. every mountain and hill will be brought low. the slanting will become straight, and the rough ways smooth.
all flesh will see theory's saving.'
he said therefore to the multitudes who went out to be immersed by him, you offspring of vipers, who warned you to flee from the wrath to come?
therefore produce fruits worthy of repentance, and don't begin to say amongst yourselves, ‘we have abraham for our father;' for i tell you that theory is able to raise up children to abraham from these stones.
even now the axe also lies at the root of the trees. every tree therefore that doesn't produce good fruit is cut down and thrown into the fire.
the multitudes asked him, what then must we do?
he answered them, he who has two coats, let him give to him who has none. he who has food, let him do likewise.
taxmen also came to be immersed, and they said to him, teacher, what must we do?
he said to them, collect no more than that which is arranged to you.
soldiers also asked him, saying, what about us? what must we do? he said to them, extort from no one by violence, neither accuse anyone wrongfully. be content with your wages.
as the people were in expectation, and all men reasoned in their hearts concerning yeahoxhanan, whether perhaps he was the sink-swim-chat,
yeahoxhanan answered them all, i indeed immerse you with water, but he comes who is mightier than i, the strap of whose sandals i am not worthy to loosen. he will immerse you in the dedicated breathwind and fire.
his winnowing fan is in his hand, and he will thoroughly cleanse his threshing floor, and will gather the wheat into his barn; but he will burn up the chaff with unquenchable fire.
then with many other exhortations he informed the people,
but herod the tetrarch, being reproved by him for herodias, his brother's wife, and for all the fracture things which herod had done,
added this also to them all, that he shut up yeahoxhanan in prison.
now when all the people were immersed, yeahoshua also had been immersed and was praying. the namespaces was opened,
and the dedicated breathwind descended in a bodily form like a dove on him; and a voice came out of the namespaces, saying you are my beloved son. in you i am well pleased.
yeahoshua himself, when he began to teach, was about thirty years old, being the son (as was supposed) of yosef, the son of heli,
the son of matat, the son of levi, the son of melkhi, the son of yanai, the son of yosef,
the son of matatias, the son of amos, the son of naxhum, the son of esli, the son of naggai,
the son of maat, the son of matatias, the son of semein, the son of yosef, the son of yeahudah,
the son of yoanan, the son of rhesa, the son of cerubbabel, the son of shealtial, the son of neri,
the son of melkhi, the son of adi, the son of kosam, the son of almodam, the son of er,
the son of yose, the son of aliecer, the son of yorim, the son of matat, the son of levi,
the son of shimeon, the son of yeahudah, the son of yosef, the son of yonan, the son of aliaqim,
the son of melea, the son of menan, the son of matata, the son of natan, the son of david,
the son of yesse, the son of obed, the son of boac, the son of salmon, the son of naxhshon,
the son of aminadab, the son of aram, the son of xhezron, the son of perez, the son of yeahudah,
the son of yaqob, the son of yizxhaq, the son of abraham, the son of teraxh, the son of naxhor,
the son of serug, the son of reu, the son of peleg, the son of eber, the son of shelaxh,
the son of qainan, the son of arpakhshad, the son of shem, the son of noaxh, the son of lamekh,
the son of metushelaxh, the son of xhanokh, the son of yared, the son of mahalaleal, the son of qainan,
the son of enosh, the son of shet, the son of adam, the son of theory.
4
yeahoshua, full of the dedicated breathwind, returned from the yordan and was led by the breathwind into the wilderness
for forty days, being tested by the slanderer. he ate nothing in those days. afterward, when they were jointly finished, he was hungry.
the slanderer said to him, if you are the son of theory, say to this stone that it should become bread.
yeahoshua answered him, saying, it is written, ‘man shall not live by bread alone, but by every word of theory.'
the opposer, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time.
the slanderer said to him, i will give you all these means and their heavyweight, for it has been delivered to me, and i give it to whomever i want.
if you therefore will sink down before me, it will all be yours.
yeahoshua answered him, get behind me, opposer. for it is written, ‘you shall sink down to yeahoh-vowelconsonant your theory, and you shall serve him only.'
he led him to yerushalem and set him on the pinnacle of the temple, and said to him, if you are the son of theory, throw yourself down from here,
for it is written, ‘he will put his messengers in charge of you, to guard you;'
and, ‘on their hands they will bear you up, lest perhaps you dash your foot against a stone.'
yeahoshua answering, said to him, it has been said, ‘you shall not test yeahoh-vowelconsonant your theory.'
when the slanderer had jointly finished every test, he departed from him until another time.
yeahoshua returned in the ability of the breathwind into the galil, and news about him spread through all the surrounding area.
he taught in their synagogues, being heavyweighed by all.
he came to nacaret, where he had been brought up. he entered, as was his custom, into the synagogue on the shabbat day, and stood up to read.
the book of the bringer yeshuayeaho was handed to him. he opened the book, and found the place where it was written,
the breathwind of yeahoh-vowelconsonant is on me, because he has sink-swimmed me to inform the poor. he has sent me to heal the broken hearted, to proclaim release to the captives, recovering of sight to the blind, to deliver those who are crushed,
and to proclaim the acceptable year of yeahoh-vowelconsonant.
he closed the book, gave it back to the attendant, and sat down. the eyes of all in the synagogue were fastened on him.
he began to tell them, today, this scripture has been filled in your hearing.
all testified about him and wondered at the gracious words which proceeded out of his mouth; and they said, isn't this yosef's son?
he said to them, doubtless you will tell me this proverb, ‘physician, heal yourself. whatever we have heard done at kapernaxhum, do also here in your hometown.'
he said, amen i tell you, no bringer is acceptable in his hometown.
but truly i tell you, there were many widows in yisreal in the days of aliyeah, when the namespaces was shut up three years and six months, when a great famine came over all the land.
aliyeah was sent to none of them, except to zarefat, in the land of zidon, to a woman who was a widow.
there were many waspishs in yisreal in the time of alisha the bringer, yet not one of them was cleansed, except naaman, the syrian.
they were all filled with wrath in the synagogue as they heard these things.
they rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff.
but he, passing through the middle of them, went his way.
he came down to kapernaxhum, a city of the galil. he was teaching them on the shabbat day,
and they were astonished at his teaching, for his word was with means.
in the synagogue there was a man who had a breathwind of an unclean daimon; and he cried out with a loud voice,
saying, ah. what have we to do with you, yeahoshua of nacaret? have you come to destroy us? i know who you are: the dedicated one of theory.
yeahoshua rebuked him, saying, be silent and come out of him. when the daimon had thrown him down in the middle of them, he came out of him, having done him no harm.
amazement came on all and they spoke together, one with another, saying, what is this word? for with means and ability he arranges upon the unclean breathwinds, and they come out.
news about him went out into every place of the surrounding region.
he rose up from the synagogue and entered into simon's house. simon's mother-in-law was afflicted with a great fever, and they begged him to help her.
he stood over her and rebuked the fever, and it left her. immediately she rose up and served them.
when the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them.
daimons also came out of many, crying out and saying, you are the sink-swim-chat, the son of theory. rebuking them, he didn't allow them to speak, because they knew that he was the sink-swim-chat.
when it was day, he departed and went into an uninhabited place and the multitudes looked for him, and came to him, and held on to him, so that he wouldn't go away from them.
but he said to them, i must also inform other cities about theory's kingdom. for this reason i have been sent.
he was announcing in the synagogues of the galil.
5
now while the multitude pressed on him and heard the word of theory, he was standing by the lake of gennesaret.
he saw two boats standing by the lake, but the fishermen had gone out of them and were washing their nets.
he entered into one of the boats, which was simon's, and asked him to put out a little from the land. he sat down and taught the multitudes from the boat.
when he had finished speaking, he said to simon, put out into the deep and let down your nets for a catch.
simon answered him, mister, we worked all night and caught nothing; but at your word i will let down the net.
when they had done this, they caught a great multitude of fish, and their net was breaking.
they beckoned to their partners in the other boat, that they should come and help them. they came and filled both boats, so that they began to sink.
but simon peter, when he saw it, fell down at yeahoshua's knees, saying, depart from me, for i am a missing man, mister.
for he was amazed, and all who were with him, at the catch of fish which they had caught;
and so also were yaqob and yeahoxhanan, sons of zebedee, who were partners with simon. yeahoshua said to simon, don't be afraid. from now on you will be catching people alive.
when they had brought their boats to land, they left everything, and followed him.
while he was in one of the cities, behold, there was a man full of waspishness. when he saw yeahoshua, he fell on his face and begged him, saying, mister, if you want to, you can make me clean.
he stretched out his hand and touched him, saying, i want to. be made clean. immediately the waspishness left him.
he exhorted him to tell no one, but go your way and show yourself to the kohen, and near-in for your cleansing according to what mosheh commanded, for a testimony to them.
but the report concerning him spread much more, and great multitudes came together to hear and to be healed by him of their infirmities.
but he withdrew himself into the desert and prayed.
on one of those days, he was teaching; and there were interpreters and teachers of the torah sitting by who had come out of every village of the galil, yeahudea, and yerushalem. the ability of yeahoh-vowelconsonant was with him to heal them.
behold, men brought a paralysed man on a cot, and they sought to bring him in to lay before yeahoshua.
not finding a way to bring him in because of the multitude, they went up to the housetop and let him down through the tiles with his cot into the middle before yeahoshua.
seeing their emunah, he said to him, man, your misses are forgiven you.
the scribes and the interpreters began to reason, saying, who is this who speaks slanders? who can forgive misses, but theory alone?
but yeahoshua, perceiving their thoughts, answered them, why are you reasoning so in your hearts?
which is easier to say, ‘your misses are forgiven you,' or to say, ‘arise and walk?'
but that you may know that the son of man has means on land to forgive misses, he said to the paralysed man, i tell you, arise, take up your cot, and go to your house.
immediately he rose up before them, and took up that which he was laying on, and departed to his house, heavyweighing theory.
amazement took hold on all, and they heavyweighed theory. they were filled with fear, saying, we have seen strange things today.
after these things he went out and saw a taxman named levi sitting at the tax office, and said to him, follow me.
he left everything, and rose up and followed him.
levi made a great feast for him in his house. there was a great crowd of taxmen and others who were reclining with them.
their scribes and the interpreters murmured against his learners, saying, why do you eat and drink with the taxmen and missers?
yeahoshua answered them, those who are healthy have no need for a physician, but those who have badnesses do.
i have not come to call the right, but missers, to repentance.
they said to him, why do yeahoxhanan's learners often fast and pray, likewise also the learners of the interpreters, but yours eat and drink?
he said to them, can you make the friends of the bridegroom fast while the bridegroom is with them?
but the days will come when the bridegroom will be taken away from them. then they will fast in those days.
he also told a comparison to them. no one puts a piece from a new garment on an old garment, or else he will tear the new, and also the piece from the new will not match the old.
no one puts new wine into old wine skins, or else the new wine will burst the skins, and it will be spilled and the skins will be destroyed.
but new wine must be put into fresh wine skins, and both are preserved.
no man having drunk old wine immediately desires new, for he says, ‘the old is better.'
6
now on the second shabbat after the first, he was going through the grain fields. his learners plucked the heads of grain and ate, rubbing them in their hands.
but some of the interpreters said to them, why do you do that which is not lawful to do on the shabbat day?
yeahoshua, answering them, said, haven't you read what david did when he was hungry, he and those who were with him,
how he entered into theory's house, and took and ate the show bread, and gave also to those who were with him, which is not lawful to eat except for the kohens alone?
he said to them, the son of man is mister of the shabbat.
it also happened on another shabbat that he entered into the synagogue and taught. there was a man there, and his right hand was withered.
the scribes and the interpreters watched him, to see whether he would heal on the shabbat, that they might find an accusation against him.
but he knew their thoughts; and he said to the man who had the withered hand, rise up and stand in the middle. he arose and stood.
then yeahoshua said to them, i will ask you something: is it lawful on the shabbat to do good, or to do bad? to save a life, or to kill?
he looked around at them all, and said to the man, stretch out your hand. he did, and his hand was restored as sound as the other.
but they were filled with rage, and talked with one another about what they might do to yeahoshua.
in these days, he went out to the mountain to pray, and he continued all night in prayer to theory.
when it was day, he called his learners, and from them he chose twelve, whom he also named emissaries:
simon, whom he also named peter; andrew, his brother; yaqob; yeahoxhanan; philip; bartholomew;
matityeaho; thomas; yaqob the son of alphaeus; simon who was called the zealot;
yeahudas the son of yaqob; and yeahudas ish-qiriot, who also became a traitor.
he came down with them and stood on a level place, with a crowd of his learners and a great number of the people from all yeahudea and yerushalem and the sea coast of tyre and zidon, who came to hear him and to be healed of their diseases,
as well as those who were troubled by unclean breathwinds; and they were being healed.
all the multitude sought to touch him, for ability came out of him and healed them all.
he lifted up his eyes to his learners, and said: happy are you who are poor, for theory's kingdom is yours.
happy are you who hunger now, for you will be filled. blessed are you who weep now, for you will laugh.
happy are you when men hate you, and when they exclude and mock you, and throw out your name as fracture, for the son of man's sake.
rejoice in that day and leap for joy, for behold, your reward is great in the namespaces, for their fathers did the same thing to the bringers.
but hoy, you who are rich. for you have received your consolation.
hoy, you who are full now, for you will be hungry. hoy, you who laugh now, for you will mourn and weep.
hoy, when men speak well of you, for their fathers did the same thing to the false bringers.
but i tell you who hear: love your enemies, do good to those who hate you,
bless those who curse you, and pray for those who mistreat you.
to him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also.
give to everyone who asks you, and don't ask him who takes away your goods to give them back again.
as you would like people to do to you, do exactly so to them.
if you love those who love you, what credit is that to you? for even missers love those who love them.
if you do good to those who do good to you, what credit is that to you? for even missers do the same.
if you lend to those from whom you hope to receive, what credit is that to you? even missers lend to missers, to receive back as much.
but love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be children of the most high; for he is kind towards the unthankful and fracture.
therefore be wombing, even as your father is also wombing.
don't judge, and you won't be judged. don't condemn, and you won't be condemned. set free, and you will be set free.
give, and it will be given to you: good measure, pressed down, shaken together, and running over, will be given to you. for with the same measure you measure it will be measured back to you.
he spoke a comparison to them. can the blind guide the blind? won't they both fall into a pit?
a learner is not above his teacher, but everyone when he is fully trained will be like his teacher.
why do you see the speck of chaff that is in your brother's eye, but don't consider the beam that is in your own eye?
or how can you tell your brother, ‘brother, let me remove the speck of chaff that is in your eye,' when you yourself don't see the beam that is in your own eye? you hypocrite. first remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother's eye.
for there is no good tree that produces rotten fruit, nor again a rotten tree that produces good fruit.
for each tree is known by its own fruit. for people don't gather figs from thorns, nor do they gather grapes from a bramble bush.
the good man out of the good treasure of his heart brings out that which is good, and the fracture man out of the fracture treasure of his heart brings out that which is fracture, for out of the abundance of the heart, his mouth speaks.
why do you call me, ‘mister, mister,' and don't do the things which i say?
everyone who comes to me, and hears my words and does them, i will show you who he is like.
he is like a man building a house, who dug and went deep and laid a foundation on the rock. when a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock.
but he who hears and doesn't do, is like a man who built a house on the land without a foundation, against which the stream broke, and immediately it fell; and the ruin of that house was great.
7
after he had finished speaking in the hearing of the people, he entered into kapernaxhum.
a certain centurion's worker, who was dear to him, was having a badness and was at the point of finishing life.
when he heard about yeahoshua, he sent to him elders of the yeahudeans, asking him to come and save his worker.
when they came to yeahoshua, they begged him earnestly, saying, he is worthy for you to do this for him,
for he loves our nation, and he built our synagogue for us.
yeahoshua went with them. when he was now not far from the house, the centurion sent friends to him, saying to him, mister, don't trouble yourself, for i am not worthy for you to come under my roof.
therefore i didn't even think myself worthy to come to you; but say the word, and my boy will be healed.
for i also am a man placed under authority, having under myself soldiers. i tell this one, ‘go.' and he goes; and to another, ‘come.' and he comes; and to my worker, ‘do this,' and he does it.
when yeahoshua heard these things, he marvelled at him, and turned and said to the multitude who followed him, i tell you, i have not found such great emunah, no, not in yisreal.
those who were sent, returning to the house, found that the worker who had been sick was well.
soon afterwards, he went to a city called nain. many of his learners, along with a great multitude, went with him.
now when he came near to the gate of the city, behold, one who was dead was carried out, the only born son of his mother, and she was a widow. many people of the city were with her.
when the mister saw her, he had compassion on her and said to her, don't cry.
he came near and touched the coffin, and the bearers stood still. he said, young man, i tell you, arise.
he who was dead sat up and began to speak. then he gave him to his mother.
fear took hold of all, and they heavyweighed theory, saying, a great bringer has arisen amongst us. and, theory has visited his people.
this report went out concerning him in the whole of yeahudea and in all the surrounding region.
the learners of yeahoxhanan told him about all these things.
yeahoxhanan, calling to himself two of his learners, sent them to yeahoshua, saying, are you the one who is coming, or should we look for another?
when the men had come to him, they said, yeahoxhanan the immerser has sent us to you, saying, ‘are you he who comes, or should we look for another?'
in that hour he cured many of diseases and plagues and fracture breathwinds; and to many who were blind he gave sight.
yeahoshua answered them, go and tell yeahoxhanan the things which you have seen and heard: that the blind receive their sight, the lame walk, the waspishs are cleansed, the deaf hear, the dead are raised up, and the poor are being informed.
happy is he who finds no occasion for stumbling in me.
when yeahoxhanan's messengers had departed, he began to tell the multitudes about yeahoxhanan, what did you go out into the wilderness to see? a reed shaken by the wind?
but what did you go out to see? a man clothed in soft clothing? behold, those who are gorgeously dressed and live delicately are in kings' courts.
but what did you go out to see? a bringer? yes, i tell you, and much more than a bringer.
this is he of whom it is written, ‘behold, i send my messenger before your face, who will prepare your way before you.'
for i tell you, amongst those who are born of women there is not a greater bringer than yeahoxhanan the immerser; yet he who is least in theory's kingdom is greater than he.
when all the people and the taxmen heard this, they declared theory to be just, having been immersed with yeahoxhanan's immersion.
but the interpreters and the lawyers rejected the counsel of theory, not being immersed by him themselves.
to what then should i compare the people of this generation? what are they like?
they are like children who sit in the marketplace and call to one another, saying, ‘we piped to you, and you didn't dance. we mourned, and you didn't weep.'
for yeahoxhanan the immerser came neither eating bread nor drinking wine, and you say, ‘he has a daimon.'
the son of man has come eating and drinking, and you say, ‘behold, a glutton and a drunkard, a friend of taxmen and missers.'
wisdom is justified by all her children.
one of the interpreters invited him to eat with him. he entered into the interpreter's house and sat at the table.
behold, a woman in the city who was a misser, when she knew that he was reclining in the interpreter's house, brought an alabaster jar of ointment.
standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment.
now when the interpreter who had invited him saw it, he said to himself, this man, if he were a bringer, would have perceived who and what kind of woman this is who touches him, that she is a misser.
yeahoshua answered him, simon, i have something to tell you. he said, teacher, say on.
a certain lender had two debtors. the one owed five hundred denarii, and the other fifty.
when they couldn't pay, he forgave them both. which of them therefore will love him most?
simon answered, he, i suppose, to whom he forgave the most. he said to him, you have judged correctly.
turning to the woman, he said to simon, do you see this woman? i entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head.
you gave me no kiss, but she, since the time i came in, has not ceased to kiss my feet.
you didn't anoint my head with oil, but she has anointed my feet with ointment.
therefore i tell you, her misses, which are many, are forgiven, for she loved much. but one to whom little is forgiven, loves little.
he said to her, your misses are forgiven.
those who sat at the table with him began to say to themselves, who is this who even forgives misses?
he said to the woman, your emunah has saved you. go in peace.
8
soon afterwards, he went about through cities and villages, announcing and informing about theory's kingdom. with him were the twelve,
and certain women who had been healed of fracture breathwinds and infirmities: miriyam who was called magdalene, from whom seven daimons had gone out;
and yoanna, the wife of chuzas, herod's steward; susanna; and many others who served them from their possessions.
when a great multitude came together and people from every city were coming to him, he spoke by a comparison:
the farmer went out to sow his seed. as he sowed, some fell along the road, and it was trampled under foot, and the birds of the namespaces devoured it.
other seed fell on the rock, and as soon as it grew, it withered away, because it had no moisture.
other fell amid the thorns, and the thorns grew with it and choked it.
other fell into the good ground and grew and produced one hundred times as much fruit. as he said these things, he called out, he who has ears to hear, let him hear.
then his learners asked him, what does this comparison mean?
he said, to you it is given to know the mysteries of theory's kingdom, but to the rest it is given in comparisons, that ‘seeing they may not see, and hearing they may not understand.'
now the comparison is this: the seed is the word of theory.
those along the road are those who hear; then the slanderer comes and takes away the word from their heart, that they may not emunah and be saved.
those on the rock are they who, when they hear, receive the word with joy; but these have no root. they emunah for a while, then fall away in time of testing.
what fell amongst the thorns, these are those who have heard, and as they go on their way they are choked with cares, riches, and pleasures of life; and they bring no fruit to maturity.
those in the good ground, these are those who with an honest and good heart, having heard the word, hold it tightly, and produce fruit with perseverance.
no one, when he has lit a lamp, covers it with a container or puts it under a bed; but puts it on a stand, that those who enter in may see the light.
for nothing is hidden that will not be revealed, nor anything secret that will not be known and come to light.
be careful therefore how you hear. for whoever has, to him will be given; and whoever doesn't have, from him will be taken away even that which he thinks he has.
his mother and brothers came to him, and they could not come near him for the crowd.
some people told him, your mother and your brothers stand outside, desiring to see you.
but he answered them, my mother and my brothers are these who hear the word of theory and do it.
now on one of those days, he entered into a boat, himself and his learners, and he said to them, let's go over to the other side of the lake. so they launched out.
but as they sailed, he fell asleep. a wind storm came down on the lake, and they were taking on dangerous amounts of water.
they came to him and awoke him, saying, mister, mister, we are dying. he awoke and rebuked the wind and the raging of the water; then they ceased, and it was calm.
he said to them, where is your emunah? being afraid, they marvelled, saying to one another, who is this then, that he arranges even upon the winds and the water, and they listen to him?
then they arrived at the country of the gadarenes, which is opposite the galil.
when yeahoshua stepped ashore, a certain man out of the city who had daimons for a long time met him. he wore no clothes, and didn't live in a house, but in the tombs.
when he saw yeahoshua, he cried out and fell down before him, and with a loud voice said, what do i have to do with you, yeahoshua, you son of the most high theory? i beg you, don't torment me.
for yeahoshua was exhorting the unclean breathwind to come out of the man. for the unclean breathwind had often seized the man. he was kept under guard and bound with chains and fetters. breaking the bonds apart, he was driven by the daimon into the desert.
yeahoshua asked him, what is your name? he said, legion, for many daimons had entered into him.
they begged him that he would not arrange upon them to go into the abyss.
now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. then he allowed them.
the daimons came out of the man and entered into the pigs, and the herd rushed down the steep bank into the lake and were drowned.
when those who fed them saw what had happened, they fled and told it in the city and in the country.
people went out to see what had happened. they came to yeahoshua and found the man from whom the daimons had gone out, sitting at yeahoshua's feet, clothed and in his right mind; and they were afraid.
those who saw it told them how he who had been daimonized was healed.
all the people of the surrounding country of the gadarenes asked him to depart from them, for they were very much afraid. then he entered into the boat and returned.
but the man from whom the daimons had gone out begged him that he might go with him, but yeahoshua sent him away, saying,
return to your house, and declare what great things theory has done for you. he went his way, proclaiming throughout the whole city what great things yeahoshua had done for him.
when yeahoshua returned, the multitude welcomed him, for they were all waiting for him.
behold, a man named yairus came. he was a ruler of the synagogue. he fell down at yeahoshua's feet and begged him to come into his house,
for he had an only born daughter, about twelve years of age, and she was dying. but as he went, the multitudes pressed against him.
a woman who had a flow of blood for twelve years, who had spent all her living on physicians and could not be healed by any,
came behind him and touched the tzitzit of his cloak. immediately the flow of her blood stopped.
yeahoshua said, who touched me? when all denied it, peter and those with him said, mister, the multitudes press and jostle you, and you say, ‘who touched me?'
but yeahoshua said, someone did touch me, for i perceived that ability has gone out of me.
when the woman saw that she was not hidden, she came trembling; and falling down before him declared to him in the presence of all the people the reason why she had touched him, and how she was healed immediately.
he said to her, daughter, cheer up. your emunah has made you well. go in peace.
while he still spoke, one from the ruler of the synagogue's house came, saying to him, your daughter is dead. don't trouble the teacher.
but yeahoshua hearing it, answered him, don't be afraid. only emunah, and she will be healed.
when he came to the house, he didn't allow anyone to enter in, except peter, yeahoxhanan, yaqob, the father of the child, and her mother.
all were weeping and mourning her, but he said, don't weep. she isn't dead, but sleeping.
they were ridiculing him, knowing that she was dead.
but he put them all outside, and taking her by the hand, he called, saying, child, arise.
her breathwind returned, and she rose up immediately. he directed that something be given to her to eat.
her parents were amazed, but he exhorted them to tell no one what had been done.
9
he called the twelve together and gave them ability and means over all daimons, and to cure diseases.
he sent them out to announce theory's kingdom and to heal the sick.
he said to them, take nothing for your journey—no staffs, nor wallet, nor bread, nor money. don't have two tunics each.
into whatever house you enter, stay there, and depart from there.
as many as don't receive you, when you depart from that city, shake off even the dust from your feet for a testimony against them.
they departed and went throughout the villages, informing and healing everywhere.
now herod the tetrarch heard of all that was done by him; and he was very perplexed, because it was said by some that yeahoxhanan had risen from the dead,
and by some that aliyeah had appeared, and by others that one of the old bringers had risen again.
herod said, i beheaded yeahoxhanan, but who is this about whom i hear such things? he sought to see him.
the emissaries, when they had returned, told him what things they had done. he took them and withdrew apart to a desert region of a city called beitsaida.
but the multitudes, perceiving it, followed him. he welcomed them, spoke to them of theory's kingdom, and he cured those who needed healing.
the day began to wear away; and the twelve came and said to him, send the multitude away, that they may go into the surrounding villages and farms and lodge and get food, for we are here in a deserted place.
but he said to them, you give them something to eat. they said, we have no more than five loaves and two fish, unless we should go and buy food for all these people.
for they were about five thousand men. he said to his learners, make them sit down in groups of about fifty each.
they did so, and made them all sit down.
he took the five loaves and the two fish, and looking up to the namespaces, he blessed them, broke them, and gave them to the learners to set before the multitude.
they ate and were all filled. they gathered up twelve baskets of broken pieces that were left over.
as he was praying alone, the learners were near him, and he asked them, who do the multitudes say that i am?
they answered, ‘yeahoxhanan the immerser,' but others say, ‘aliyeah,' and others, that one of the old bringers has risen again.
he said to them, but who do you say that i am? peter answered, the sink-swim-chat of theory.
but he warned them and exhorted them to tell this to no one,
saying, the son of man must suffer many things, and be rejected by the elders, chief kohens, and scribes, and be killed, and the third day be raised up.
he said to all, if anyone desires to come after me, let him deny himself, take up his cross, and follow me.
for whoever desires to save his life will lose it, but whoever will lose his life for my sake will save it.
for what does it profit a man if he gains the whole world, and loses or forfeits his own self?
for whoever will be ashamed of me and of my words, of him will the son of man be ashamed when he comes in his heavyweight, and the heavyweight of the father, and of the dedicated messengers.
but i tell you the truth: there are some of those who stand here who will in no way taste of death until they see theory's kingdom.
about eight days after these sayings, he took with him peter, yeahoxhanan, and yaqob, and went up onto the mountain to pray.
as he was praying, the appearance of his face was altered, and his clothing became white and dazzling.
behold, two men were talking with him, who were mosheh and aliyeah,
who appeared in heavyweight and spoke of his departure, which he was about to accomplish at yerushalem.
now peter and those who were with him were heavy with sleep, but when they were fully awake, they saw his heavyweight, and the two men who stood with him.
as they were parting from him, peter said to yeahoshua, mister, it is good for us to be here. let's make three tents: one for you, one for mosheh, and one for aliyeah, not knowing what he said.
while he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud.
a voice came out of the cloud, saying, this is my beloved son. listen to him.
when the voice came, yeahoshua was found alone. they were silent, and told no one in those days any of the things which they had seen.
on the next day, when they had come down from the mountain, a great multitude met him.
behold, a man from the crowd called out, saying, teacher, i beg you to look at my son, for he is my only born child.
behold, a breathwind takes him, he suddenly cries out, and it convulses him so that he foams; and it hardly departs from him, bruising him severely.
i begged your learners to throw it out, and they couldn't.
yeahoshua answered, emunahless and perverse generation, how long shall i be with you and bear with you? bring your son here.
while he was still coming, the daimon threw him down and convulsed him violently. but yeahoshua rebuked the unclean breathwind, healed the boy, and gave him back to his father.
they were all astonished at the majesty of theory. but while all were marvelling at all the things which yeahoshua did, he said to his learners,
let these words sink into your ears, for the son of man will be delivered up into the hands of men.
but they didn't understand this saying. it was concealed from them, that they should not perceive it, and they were afraid to ask him about this saying.
an argument arose amongst them about which of them was the greatest.
yeahoshua, perceiving the reasoning of their hearts, took a little child, and set him by his side,
and said to them, whoever receives this little child in my name receives me. whoever receives me receives him who sent me. for whoever is least amongst you all, this one will be great.
yeahoxhanan answered, mister, we saw someone throwing out daimons in your name, and we forbade him, because he doesn't follow with us.
yeahoshua said to him, don't forbid him, for he who is not against us is for us.
it came to pass, when the days were near that he should be taken up, he intently set his face to go to yerushalem
and sent messengers before his face. they went and entered into a village of the shomronis, so as to prepare for him.
they didn't receive him, because he was travelling with his face set towards yerushalem.
when his learners, yaqob and yeahoxhanan, saw this, they said, mister, do you want us to say fire to come down from the namespaces and destroy them, just as aliyeah did?
but he turned and rebuked them, you don't know of what kind of breathwind you are.
for the son of man didn't come to destroy men's lives, but to save them. they went to another village.
as they went on the way, a certain man said to him, i want to follow you wherever you go, mister.
yeahoshua said to him, the foxes have holes and the birds of the namespaces have nests, but the son of man has no place to lay his head.
he said to another, follow me. but he said, mister, allow me first to go and bury my father.
but yeahoshua said to him, leave the dead to bury their own dead, but you go and announce theory's kingdom.
another also said, i want to follow you, mister, but first allow me to say good-bye to those who are at my house.
but yeahoshua said to him, no one, having put his hand to the plough and looking back, is fit for theory's kingdom.
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now after these things, the mister also appointed seventy others, and sent them two by two ahead of him into every city and place where he was about to come.
then he said to them, the harvest is indeed plentiful, but the labourers are few. pray therefore to the mister of the harvest, that he may send out labourers into his harvest.
go your ways. behold, i send you out as lambs amongst wolves.
carry no purse, nor wallet, nor sandals. greet no one on the way.
into whatever house you enter, first say, ‘peace be to this house.'
if a son of peace is there, your peace will rest on him; but if not, it will return to you.
remain in that same house, eating and drinking the things they give, for the labourer is worthy of his wages. don't go from house to house.
into whatever city you enter and they receive you, eat the things that are set before you.
heal the sick who are there and tell them, ‘theory's kingdom has come near to you.'
but into whatever city you enter and they don't receive you, go out into its streets and say,
‘even the dust from your city that clings to us, we wipe off against you. nevertheless know this, that theory's kingdom has come near to you.'
i tell you, it will be more tolerable in that day for sodom than for that city.
hoy, you, khoracin. hoy, you, beitsaida. for if the abilities had been done in tyre and zidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes.
but it will be more tolerable for tyre and zidon in the judgement than for you.
you, kapernaxhum, who are exalted to the namespaces, will be brought down to hades.
whoever listens to you listens to me, and whoever rejects you rejects me. whoever rejects me rejects him who sent me.
the seventy returned with joy, saying, mister, even the daimons are put under us in your name.
he said to them, i saw the opposer having fallen like lightning from the namespaces.
behold, i give you means to tread on serpents and scorpions, and over all the ability of the enemy. nothing will in any way hurt you.
nevertheless, don't rejoice in this, that the breathwinds are put under you, but rejoice that your names are written in the namespaces.
in that same hour, yeahoshua rejoiced in the dedicated breathwind, and said, i thank you, o father, mister of the namespaces and the land, that you have hidden these things from the wise and understanding, and revealed them to little children. yes, father, for so it was well-pleasing in your sight.
turning to the learners, he said, all things have been delivered to me by my father. no one knows who the son is, except the father, and who the father is, except the son, and he to whomever the son desires to reveal him.
turning to the learners, he said privately, happy are the eyes which see the things that you see,
for i tell you that many bringers and kings desired to see the things which you see, and didn't see them, and to hear the things which you hear, and didn't hear them.
behold, a certain lawyer stood up and tested him, saying, teacher, what shall i do to inherit life to world?
he said to him, what is written in the torah? how do you read it?
he answered, you shall love yeahoh-vowelconsonant your theory with all your heart, with all your self, with all your strength, and with all your mind; and your neighbour as yourself.
he said to him, you have answered correctly. do this, and you will live.
but he, desiring to justify himself, asked yeahoshua, who is my neighbour?
yeahoshua answered, a certain man was going down from yerushalem to yerixho, and he fell amongst robbers, who both stripped him and beat him, and departed, leaving him half dead.
by chance a certain kohen was going down that way. when he saw him, he passed by on the other side.
in the same way a levi also, when he came to the place and saw him, passed by on the other side.
but a certain shomroni, as he travelled, came where he was. when he saw him, he was moved with compassion,
came to him, and bound up his wounds, pouring on oil and wine. he set him on his own animal, brought him to an inn, and took care of him.
on the next day, when he departed, he took out two denarii, gave them to the host, and said to him, ‘take care of him. whatever you spend beyond that, i will repay you when i return.'
now which of these three do you think seemed to be a neighbour to him who fell amongst the robbers?
he said, he who showed mercy on him. then yeahoshua said to him, go and do likewise.
as they went on their way, he entered into a certain village, and a certain woman named martha received him into her house.
she had a sister called miriyam, who also sat at yeahoshua's feet and heard his word.
but martha was distracted with much serving, and she came up to him, and said, mister, don't you care that my sister left me to serve alone? ask her therefore to help me.
yeahoshua answered her, martha, martha, you are anxious and troubled about many things,
but one thing is needed. miriyam has chosen the good part, which will not be taken away from her.
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when he finished praying in a certain place, one of his learners said to him, mister, teach us to pray, just as yeahoxhanan also taught his learners.
he said to them, when you pray, say, ‘our father in the namespaces, may your name be kept dedicated. may your kingdom come. may your will be done on land, as it is in the namespaces.
give us our bread necessary for existence day by day.
forgive us our misses, for we ourselves also forgive everyone who is indebted to us. and bring us not to the test, but deliver us from the fracture one.'
he said to them, which of you, if you go to a friend at midnight and tell him, ‘friend, lend me three loaves of bread,
for a friend of mine has come to me from a journey, and i have nothing to set before him,'
and he from within will answer and say, ‘don't bother me. the door is now shut, and my children are with me in bed. i can't get up and give it to you'?
i tell you, although he will not rise and give it to him because he is his friend, yet because of his persistence, he will get up and give him as many as he needs.
i tell you, keep asking, and it will be given you. keep seeking, and you will find. keep knocking, and it will be opened to you.
for everyone who asks receives. he who seeks finds. to him who knocks it will be opened.
which of you fathers, if your son asks for bread, will give him a stone? or if he asks for a fish, he won't give him a snake instead of a fish, will he?
or if he asks for an egg, he won't give him a scorpion, will he?
if you then, being fracture, know how to give good gifts to your children, how much more will your father out of the namespaces give the dedicated breathwind to those who ask him?
he was throwing out a daimon, and it was mute. when the daimon had gone out, the mute man spoke; and the multitudes marvelled.
but some of them said, he throws out daimons by beelzebul, the prince of the daimons.
others, testing him, sought from him a sign from the namespaces.
but he, knowing their thoughts, said to them, every kingdom divided against itself is brought to desolation. a house divided against itself falls.
if the opposer also is divided against himself, how will his kingdom stand? for you say that i throw out daimons by beelzebul.
but if i throw out daimons by beelzebul, by whom do your children throw them out? therefore they will be your judges.
but if i by theory's finger throw out daimons, then theory's kingdom has come to you.
when the strong man, fully armed, guards his own dwelling, his goods are safe.
but when someone stronger attacks him and overcomes him, he takes from him his whole armour in which he trusted, and divides his plunder.
he who is not with me is against me. he who doesn't gather with me scatters.
the unclean breathwind, when he has gone out of the man, passes through dry places, seeking rest; and finding none, he says, ‘i will turn back to my house from which i came out.'
when he returns, he finds it swept and put in order.
then he goes and takes seven other breathwinds more fracture than himself, and they enter in and dwell there. the last state of that man becomes worse than the first.
it came to pass, as he said these things, a certain woman out of the multitude lifted up her voice and said to him, happy is the womb that bore you, and the breasts which nursed you.
but he said, on the contrary, happy are those who hear the word of theory, and keep it.
when the multitudes were gathering together to him, he began to say, this is a fracture generation. it seeks after a sign. no sign will be given to it but the sign of yonah the bringer.
for even as yonah became a sign to the ninevis, so the son of man will also be to this generation.
the queen of the south will rise up in the judgement with the men of this generation and will condemn them, for she came from the ends of the land to hear the wisdom of shlomo; and behold, one greater than shlomo is here.
the men of nineveh will stand up in the judgement with this generation, and will condemn it, for they repented at the proclamation of yonah; and behold, one greater than yonah is here.
no one, when he has lit a lamp, puts it in a cellar or under a basket, but on a stand, that those who come in may see the light.
the lamp of the body is the eye. therefore when your eye is good, your whole body is also full of light; but when it is fracture, your body also is full of darkness.
therefore see whether the light that is in you isn't darkness.
if therefore your whole body is full of light, having no part dark, it will be wholly full of light, as when the lamp with its bright shining gives you light.
now as he spoke, a certain interpreter asked him to dine with him. he went in and sat at the table.
when the interpreter saw it, he marvelled that he had not first washed himself before dinner.
the mister said to him, now you interpreters cleanse the outside of the cup and of the platter, but your inward part is full of extortion and fracture.
you foolish ones, didn't he who made the outside make the inside also?
but give for gifts to the needy those things which are within, and behold, all things will be clean to you.
but hoy, you interpreters. for you tithe mint and rue and every herb, but you bypass justice and theory's love. you ought to have done these, and not to have left the other undone.
hoy, you interpreters. for you love the best seats in the synagogues and the greetings in the marketplaces.
hoy, you scribes and interpreters, hypocrites. for you are like hidden graves, and the men who walk over them don't know it.
one of the lawyers answered him, teacher, in saying this you insult us also.
he said, hoy, you lawyers also. for you load men with burdens that are difficult to carry, and you yourselves won't even lift one finger to help carry those burdens.
hoy, you. for you build the tombs of the bringers, and your fathers killed them.
so you testify and consent to the works of your fathers. for they killed them, and you build their tombs.
therefore also the wisdom of theory said, ‘i will send to them bringers and emissaries; and some of them they will kill and persecute,
that the blood of all the bringers, which was shed from the foundation of the world, may be required of this generation,
from the blood of hevel to the blood of cekariyeah, who perished between the slaughter-place and the dedicated.' yes, i tell you, it will be required of this generation.
hoy, you lawyers. for you took away the key of knowledge. you didn't enter in yourselves, and those who were entering in, you hindered.
as he said these things to them, the scribes and the interpreters began to be terribly angry, and to draw many things out of him,
lying in wait for him, and seeking to catch him in something he might say, that they might accuse him.
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meanwhile, when a multitude of many thousands had gathered together, so much so that they trampled on each other, he began to tell his learners first of all, beware of the yeast of the interpreters, which is hypocrisy.
but there is nothing covered up that will not be revealed, nor hidden that will not be known.
therefore whatever you have said in the darkness will be heard in the light. what you have spoken in the ear in the inner rooms will be proclaimed on the housetops.
i tell you, my friends, don't be afraid of those who kill the body, and after that have no more that they can do.
but i will warn you whom you should fear. fear him who after he has killed, has means to throw into gehenna. yes, i tell you, fear him.
aren't five sparrows sold for two assaria coins? not one of them is forgotten by theory.
but the very hairs of your head are all counted. therefore don't be afraid. you are making more of a difference than many sparrows.
i tell you, everyone who says the same as me before men, the son of man will also say the same as him before the messengers of theory;
but he who denies me in the presence of men will be denied in the presence of theory's messengers.
everyone who speaks a word against the son of man will be forgiven, but those who slander the dedicated breathwind will not be forgiven.
when they bring you before the synagogues, the rulers, and the authorities, don't be anxious how or what you will answer or what you will say;
for the dedicated breathwind will teach you in that same hour what you must say.
one of the multitude said to him, teacher, tell my brother to divide the inheritance with me.
but he said to him, man, who made me a judge or an arbitrator over you?
he said to them, beware. keep yourselves from advantage, for a man's life doesn't consist of the abundance of the things which he possesses.
he said a comparison to them, saying, the ground of a certain rich man produced abundantly.
he reasoned within himself, saying, ‘what will i do, because i don't have room to store my crops?'
he said, ‘this is what i will do. i will pull down my barns, build bigger ones, and there i will store all my grain and my goods.
i will tell my self, self, you have many goods laid up for many years. take your ease, eat, drink, and be merry.'
but theory said to him, ‘you foolish one, tonight your self is required of you. the things which you have prepared—whose will they be?'
so is he who lays up treasure for himself, and is not rich towards theory.
he said to his learners, therefore i tell you, don't be anxious for your life, what you will eat, nor yet for your body, what you will wear.
life is more than food, and the body is more than clothing.
consider the ravens: they don't sow, they don't reap, they have no warehouse or barn, and theory feeds them. how much more of a difference do you make than birds.
which of you by being anxious can add a cubit to his height?
if then you aren't able to do even the least things, why are you anxious about the rest?
consider the lilies, how they grow. they don't toil, neither do they spin; yet i tell you, even shlomo in all his heavyweight was not arrayed like one of these.
but if this is how theory clothes the grass in the field, which today exists and tomorrow is thrown into the oven, how much more will he clothe you, o you of little emunah?
don't seek what you will eat or what you will drink; neither be anxious.
for the nations of the world seek after all of these things, but your father knows that you need these things.
but seek theory's kingdom, and all these things will be added to you.
don't be afraid, little flock, for it is your father's good pleasure to give you the kingdom.
sell what you have and give gifts to the needy. make for yourselves purses which don't grow old, a treasure in the namespaces that doesn't fail, where no thief approaches and no moth destroys.
for where your treasure is, there will your heart be also.
let your waist be dressed and your lamps burning.
be like men watching for their mister when he returns from the wedding feast, that when he comes and knocks, they may immediately open to him.
happy are those workers whom the mister will find watching when he comes. amen i tell you that he will dress himself, make them recline, and will come and serve them.
they will be happy if he comes in the second or third watch and finds them so.
but know this, that if the mister of the house had known in what hour the thief was coming, he would have watched and not allowed his house to be broken into.
therefore be ready also, for the son of man is coming in an hour that you don't expect him.
peter said to him, mister, are you telling this comparison to us, or to everybody?
the mister said, who then is the emunahful and wise steward, whom his mister will set over his household, to give them their portion of food at the right times?
happy is that worker whom his mister will find doing so when he comes.
truly i tell you that he will set him over all that he has.
but if that worker says in his heart, ‘my mister delays his coming,' and begins to beat the menservants and the maidservants, and to eat and drink and to be drunken,
then the mister of that worker will come in a day when he isn't expecting him and in an hour that he doesn't know, and will cut him in two, and place his portion with the unemunahful.
that worker who knew his mister's will, and didn't prepare nor do what he wanted, will be beaten with many stripes,
but he who didn't know, and did things worthy of stripes, will be beaten with few stripes. to whomever much is given, of him will much be required; and to whom much was entrusted, of him more will be asked.
i came to throw fire on the land. i wish it were already kindled.
but i have an immersion to be immersed with, and how distressed i am until it is finished.
do you think that i have come to give peace in the land? i tell you, no, but rather division.
for from now on, there will be five in one house divided, three against two, and two against three.
they will be divided, father against son, and son against father; mother against daughter, and daughter against her mother; mother-in-law against her daughter-in-law, and daughter-in-law against her mother-in-law.
he said to the multitudes also, when you see a cloud rising from the west, immediately you say, ‘a shower is coming,' and so it happens.
when a south wind blows, you say, ‘there will be a scorching heat,' and it happens.
you hypocrites. you know how to qualify the appearance of the land and the namespaces, but how is it that you don't qualify this time?
why don't you judge for yourselves what is right?
for when you are going with your adversary before the magistrate, try diligently on the way to be released from him, lest perhaps he drag you to the judge, and the judge deliver you to the officer, and the officer throw you into prison.
i tell you, you will by no means get out of there until you have paid the very last penny.
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now there were some present at the same time who told him about the galileans whose blood pilate had mixed with their slaughters.
yeahoshua answered them, do you think that these galileans were worse missers than all the other galileans, because they suffered such things?
i tell you, no, but unless you repent, you will all perish in the same way.
or those eighteen on whom the tower in siloam fell and killed them—do you think that they were worse offenders than all the men who dwell in yerushalem?
i tell you, no, but, unless you repent, you will all perish in the same way.
he spoke this comparison. a certain man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none.
he said to the vine dresser, ‘behold, these three years i have come looking for fruit on this fig tree, and found none. cut it down. why does it waste the soil?'
he answered, ‘mister, leave it alone this year also, until i dig around it and fertilise it.
if it bears fruit, fine; but if not, after that, you can cut it down.'
he was teaching in one of the synagogues on the shabbat day.
behold, there was a woman who had a breathwind of infirmity eighteen years. she was bent over and could in no way straighten herself up.
when yeahoshua saw her, he called her and said to her, woman, you are freed from your infirmity.
he laid his hands on her, and immediately she stood up straight and heavyweighed theory.
the ruler of the synagogue, being indignant because yeahoshua had healed on the shabbat, said to the multitude, there are six days in which men ought to work. therefore come on those days and be healed, and not on the shabbat day.
therefore the mister answered him, you hypocrites. doesn't each one of you loosen his ox or his donkey from the stall on the shabbat and lead him away to water?
ought not this woman, being a daughter of abraham whom the opposer had bound eighteen long years, be loosened from this bondage on the shabbat day?
as he said these things, all his adversaries were disappointed; and all the multitude rejoiced for all the heavyweighty things that were done by him.
he said, what is theory's kingdom like? to what shall i compare it?
it is like a grain of mustard seed which a man took and put in his own garden. it grew and became a large tree, and the birds of the namespaces live in its branches.
again he said, to what shall i compare theory's kingdom?
it is like yeast, which a woman took and hid in three measures of flour, until it was all leavened.
he went on his way through cities and villages, teaching, and travelling on to yerushalem.
one said to him, mister, are they few who are saved? he said to them,
strive to enter in by the narrow door, for many, i tell you, will seek to enter in and will not be able.
when once the mister of the house has risen up and has shut the door, and you begin to stand outside and to knock at the door, saying, ‘mister, mister, open to us.' then he will answer and tell you, ‘i don't know you or where you come from.'
then you will begin to say, ‘we ate and drank in your presence, and you taught in our streets.'
he will say, ‘i tell you, i don't know where you come from. depart from me, all you workers of distortion.'
there will be weeping and gnashing of teeth when you see abraham, yizxhaq, yaqob, and all the bringers in theory's kingdom, and yourselves being thrown outside.
they will come from the east, west, north, and south, and will sit down in theory's kingdom.
behold, there are some who are last who will be first, and there are some who are first who will be last.
on that same day, some interpreters came, saying to him, get out of here and go away, for herod wants to kill you.
he said to them, go and tell that fox, ‘behold, i throw out daimons and perform cures today and tomorrow, and the third day i am finished.
nevertheless i must go on my way today and tomorrow and the next day, for it can't be that a bringer would perish outside of yerushalem.'
yerushalem, yerushalem, you who kills the bringers and stones those who are sent to her. how often i wanted to gather your children together, like a hen gathers her own brood under her wings, and you refused.
behold, your house is left to you desolate. i tell you, you will not see me until you say, ‘blessed is he who comes in the name of yeahoh-vowelconsonant.'
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when he went into the house of one of the rulers of the interpreters on a shabbat to eat bread, they were watching him.
behold, a certain man who had dropsy was in front of him.
yeahoshua, answering, spoke to the lawyers and interpreters, saying, is it ok to heal on the shabbat?
but they were silent. he took him, and healed him, and let him go.
he answered them, which of you, if your son or an ox fell into a well, wouldn't immediately pull him out on a shabbat day?
they couldn't answer him regarding these things.
he spoke a comparison to those who were invited, when he noticed how they chose the best seats, and said to them,
when you are invited by anyone to a wedding feast, don't sit in the best seat, since perhaps someone more honourable than you might be invited by him,
and he who invited both of you would come and tell you, ‘make room for this person.' then you would begin, with shame, to take the lowest place.
but when you are invited, go and sit in the lowest place, so that when he who invited you comes, he may tell you, ‘friend, move up higher.' then you will be honoured in the presence of all who sit at the table with you.
for everyone who exalts himself will be humbled, and whoever humbles himself will be exalted.
he also said to the one who had invited him, when you make a dinner or a supper, don't call your friends, nor your brothers, nor your kinsmen, nor rich neighbours, or perhaps they might also return the favour, and pay you back.
but when you make a feast, ask the poor, the maimed, the lame, or the blind;
and you will be happy, because they don't have the resources to repay you. for you will be repaid in the standing up of the right.
when one of those who sat at the table with him heard these things, he said to him, happy is he who will feast in theory's kingdom.
but he said to him, a certain man made a great supper, and he invited many people.
he sent out his worker at supper time to tell those who were invited, ‘come, for everything is ready now.'
they all as one began to make excuses. the first said to him, ‘i have bought a field, and i must go and see it. please have me excused.'
another said, ‘i have bought five yoke of oxen, and i must go try them out. please have me excused.'
another said, ‘i have married a wife, and therefore i can't come.'
that worker came, and told his mister these things. then the mister of the house, being angry, said to his worker, ‘go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.'
the worker said, ‘mister, it is done as you arranged, and there is still room.'
the mister said to the worker, ‘go out into the highways and hedges, and compel them to come in, that my house may be filled.
for i tell you that none of those men who were invited will taste of my supper.'
now great multitudes were going with him. he turned and said to them,
if anyone comes to me, and doesn't disregard his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can't be my learner.
whoever doesn't bear his own cross and come after me, can't be my learner.
for which of you, desiring to build a tower, doesn't first sit down and count the cost, to see if he has enough to complete it?
or perhaps, when he has laid a foundation and isn't able to finish, everyone who sees begins to mock him,
saying, ‘this man began to build and wasn't able to finish.'
or what king, as he goes to encounter another king in war, will not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand?
or else, while the other is yet a great way off, he sends an envoy and asks for conditions of peace.
so therefore, whoever of you who doesn't renounce all that he has, he can't be my learner.
salt is good, but if the salt becomes flat and tasteless, with what do you season it?
it is fit neither for the soil nor for the manure pile. it is thrown out. he who has ears to hear, let him hear.
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now all the taxmen and missers were coming close to him to hear him.
the interpreters and the scribes murmured, saying, this man welcomes missers, and eats with them.
he told them this comparison:
which of you men, if you had one hundred sheep and lost one of them, wouldn't leave the ninety-nine in the wilderness and go after the one that was lost, until he found it?
when he has found it, he carries it on his shoulders, rejoicing.
when he comes home, he calls together his friends and his neighbours, saying to them, ‘rejoice with me, for i have found my sheep which was lost.'
i tell you that even so there will be more joy in the namespaces over one misser who repents, than over ninety-nine right people who need no repentance.
or what woman, if she had ten drachma coins, if she lost one drachma coin, wouldn't light a lamp, sweep the house, and seek diligently until she found it?
when she has found it, she calls together her friends and neighbours, saying, ‘rejoice with me, for i have found the drachma which i had lost.'
even so, i tell you, there is joy in the presence of the messengers of theory over one misser repenting.
he said, a certain man had two sons.
the younger of them said to his father, ‘father, give me my share of your property.' so he divided his livelihood between them.
not many days after, the younger son gathered all of this together and travelled into a far country. there he wasted his property with riotous living.
when he had spent all of it, there arose a severe famine in that country, and he began to be in need.
he went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs.
he wanted to fill his belly with the pods that the pigs ate, but no one gave him any.
but when he came to himself, he said, ‘how many hired servants of my father's have bread enough to spare, and i'm dying with hunger.
i will get up and go to my father, and will tell him, father, i have missed against the namespaces and in your sight.
i am no more worthy to be called your son. make me as one of your hired servants.'
he arose and came to his father. but while he was still far off, his father saw him and was moved with compassion, and ran, fell on his neck, and kissed him.
the son said to him, ‘father, i have missed against the namespaces and in your sight. i am no longer worthy to be called your son.'
but the father said to his workers, ‘bring out the best robe and put it on him. put a ring on his hand and sandals on his feet.
bring the fattened calf, kill it, and let's eat and celebrate;
for this, my son, was dead and is alive again. he was lost and is found.' then they began to celebrate.
now his elder son was in the field. as he came near to the house, he heard music and dancing.
he called one of the servants to him and asked what was going on.
he said to him, ‘your brother has come, and your father has killed the fattened calf, because he has received him back safe and healthy.'
but he was angry and would not go in. therefore his father came out and begged him.
but he answered his father, ‘behold, these many years i have worked for you, and i never disobeyed a mitzvah of yours, but you never gave me a goat, that i might celebrate with my friends.
but when this your son came, who has devoured your living with prostitutes, you killed the fattened calf for him.'
he said to him, ‘son, you are always with me, and all that is mine is yours.
but it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. he was lost, and is found.'
16
he also said to his learners, there was a certain rich man who had a manager. an accusation was made to him that this man was wasting his possessions.
he called him, and said to him, ‘what is this that i hear about you? give an accounting of your management, for you can no longer be manager.'
the manager said within himself, ‘what will i do, seeing that my mister is taking away the management position from me? i don't have strength to dig. i am ashamed to beg.
i know what i will do, so that when i am removed from management, they may receive me into their houses.'
calling each one of his mister's debtors to him, he said to the first, ‘how much do you owe to my mister?'
he said, ‘a hundred batos of oil.' he said to him, ‘take your bill, and sit down quickly and write fifty.'
then he said to another, ‘how much do you owe?' he said, ‘a hundred cors of wheat.' he said to him, ‘take your bill, and write eighty.'
his mister commended the dishonest manager because he had done wisely, for the children of this world are, in their own generation, wiser than the children of the light.
i tell you, make for yourselves friends by means of unright mammon, so that when you fail, they may receive you into the to world tents.
he who is emunahful in a very little is emunahful also in much. he who is dishonest in a very little is also dishonest in much.
if therefore you have not been emunahful in the unright mammon, who will commit to your trust the true riches?
if you have not been emunahful in that which is another's, who will give you that which is your own?
no servant can work for two misters, for either he will hate the one and love the other; or else he will hold to one and think little of the other. you aren't able to work for theory and mammon.
the interpreters, who were lovers of money, also heard all these things, and they scoffed at him.
he said to them, you are those who justify yourselves in the sight of men, but theory knows your hearts. for that which is exalted amongst men is an abomination in the sight of theory.
the torah and the bringers were until yeahoxhanan. from that time theory's kingdom is informed about, and everyone is forcing his way into it.
but it is easier for the namespaces and the land to pass away than for one tiny stroke of a pen in the torah to fall.
everyone who divorces his wife and marries another commits adultery. he who marries one who is divorced from a husband commits adultery.
now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day.
a certain beggar, named lacarus, was taken to his gate, full of sores,
and longing to be fed with the crumbs that fell from the rich man's table. yes, even the dogs came and licked his sores.
the beggar died, and he was carried away by the messengers to abraham's bosom. the rich man also died and was buried.
in hades, he lifted up his eyes, being in torment, and saw abraham far off, and lacarus at his bosom.
he cried and said, ‘father abraham, have mercy on me, and send lacarus, that he may dip the tip of his finger in water and cool my tongue. for i am in anguish in this flame.'
but abraham said, ‘son, remember that you, in your lifetime, received your good things, and lacarus, in the same way, bad things. but here he is now comforted and you are in anguish.
besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that no one may cross over from there to us.'
he said, ‘i ask you therefore, father, that you would send him to my father's house—
for i have five brothers—that he may give evidence to them, so they won't also come into this place of torment.'
but abraham said to him, ‘they have mosheh and the bringers. let them listen to them.'
he said, ‘no, father abraham, but if one goes to them from the dead, they will repent.'
he said to him, ‘if they don't listen to mosheh and the bringers, neither will they be persuaded if one rises from the dead.'
17
he said to the learners, it is impossible that no occasions of stumbling should come, but hoy, him through whom they come.
it would be better for him if a millstone were hung around his neck, and he were thrown into the sea, rather than that he should make one of these little ones stumble.
be careful. if your brother misses against you, rebuke him. if he repents, forgive him.
if he misses against you seven times in the day, and seven times returns, saying, ‘i repent,' you shall forgive him.
the emissaries said to the mister, increase our emunah.
the mister said, if you had emunah like a grain of mustard seed, you would tell this sycamore tree, ‘be uprooted and be planted in the sea,' and it would listen to you.
but who is there amongst you, having a worker ploughing or keeping sheep, that will say when he comes in from the field, ‘come immediately and sit down at the table'?
wouldn't he rather tell him, ‘prepare my supper, clothe yourself properly, and serve me while i eat and drink. afterward you shall eat and drink'?
does he thank that worker because he did the things that were directed? i think not.
even so you also, when you have done all the things that are directed to you, say, ‘we are unworthy workers. we have done our duty.'
as he was on his way to yerushalem, he was passing along the borders of shomron and the galil.
as he entered into a certain village, ten men who were waspishs met him, who stood at a distance.
they lifted up their voices, saying, yeahoshua, mister, have mercy on us.
when he saw them, he said to them, go and show yourselves to the kohens. as they went, they were cleansed.
one of them, when he saw that he was healed, turned back, heavyweighing theory with a loud voice.
he fell on his face at yeahoshua's feet, giving him thanks; and he was a shomroni.
yeahoshua answered, weren't the ten cleansed? but where are the nine?
were there none found who returned to give heavyweight to theory, except this foreigner?
then he said to him, get up, and go your way. your emunah has saved you.
being asked by the interpreters when theory's kingdom would come, he answered them, theory's kingdom doesn't come with observation;
neither will they say, ‘look, here.' or, ‘look, there.' for behold, theory's kingdom is within you.
he said to the learners, the days will come when you will long to see one of the days of the son of man, and you will not see it.
they will tell you, ‘look, here.' or ‘look, there.' don't go away or follow after them,
for as the lightning, when it flashes out of one part under the namespaces, shines to another part under the namespaces, so will the son of man be in his day.
but first, he must suffer many things and be rejected by this generation.
as it was in the days of noaxh, even so it will also be in the days of the son of man.
they ate, they drank, they married, and they were given in marriage until the day that noaxh entered into the ship, and the flood came and destroyed them all.
likewise, even as it was in the days of lot: they ate, they drank, they bought, they sold, they planted, they built;
but in the day that lot went out from sodom, it rained fire and sulphur from the namespaces and destroyed them all.
it will be the same way in the day that the son of man is revealed.
in that day, he who will be on the housetop and his goods in the house, let him not go down to take them away. let him who is in the field likewise not turn back.
remember lot's wife.
whoever seeks to save his life loses it, but whoever loses his life preserves it.
i tell you, in that night there will be two people in one bed. one will be taken and the other will be left.
there will be two grinding grain together. one will be taken and the other will be left.
they, answering, asked him, where, mister? he said to them, where the body is, there the vultures will also be gathered together.
18
he also said a comparison to them that they must always pray and not give up,
saying, there was a judge in a certain city who didn't fear theory and didn't respect man.
a widow was in that city, and she often came to him, saying, ‘defend me from my adversary.'
he wouldn't for a while; but afterward he said to himself, ‘though i neither fear theory nor respect man,
yet because this widow bothers me, i will defend her, or else she will wear me out by her continual coming.'
the mister said, listen to what the unright judge says.
won't theory avenge his chosen ones who are crying out to him day and night, and yet he exercises patience with them?
i tell you that he will avenge them quickly. nevertheless, when the son of man comes, will he find emunah on the land?
he also said this comparison to certain people who were convinced of their own being right, and who despised all others:
two men went up into the temple to pray; one was an interpreter, and the other was a taxman.
the interpreter stood and prayed by himself like this: ‘theory, i thank you that i am not like the rest of men: extortionists, unright, adulterers, or even like this taxman.
i fast twice a week. i give tithes of all that i get.'
but the taxman, standing far away, wouldn't even lift up his eyes to the namespaces, but beat his breast, saying, ‘theory, be merciful to me, a misser.'
i tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.
they were also bringing their babies to him, that he might touch them. but when the learners saw it, they rebuked them.
yeahoshua summoned them, saying, allow the little children to come to me, and don't hinder them, for theory's kingdom belongs to such as these.
amen, i tell you, whoever doesn't receive theory's kingdom like a little child, he will in no way enter into it.
a certain ruler asked him, saying, good teacher, what shall i do to inherit life to world?
yeahoshua asked him, why do you call me good? no one is good, except one: theory.
you know the mitzvahs: ‘don't commit adultery,' ‘don't murder,' ‘don't steal,' ‘don't give false testimony,' ‘honour your father and your mother.'
he said, i have observed all these from my youth up.
when yeahoshua heard this, he said to him, you still lack one thing. sell all that you have and distribute it to the poor. then you will have treasure in the namespaces; then come, follow me.
but when he heard these things, he became very sad, for he was very rich.
yeahoshua, seeing that he became very sad, said, how hard it is for those who have riches to enter into theory's kingdom.
for it is easier for a camel to enter in through a needle's eye than for a rich man to enter into theory's kingdom.
those who heard it said, then who can be saved?
but he said, the things which are impossible with men are possible with theory.
peter said, look, we have left everything and followed you.
he said to them, amen i tell you, there is no one who has left house, or wife, or brothers, or parents, or children, for theory's kingdom's sake,
who will not receive many times more in this time, and in the world to come, life to world.
he took the twelve aside and said to them, behold, we are going up to yerushalem, and all the things that are written through the bringers concerning the son of man will be finished.
for he will be delivered up to the nations, will be mocked, treated shamefully, and spit on.
they will scourge and kill him. on the third day, he will rise again.
they understood none of these things. this saying was hidden from them, and they didn't understand the things that were said.
as he came near yerixho, a certain blind man sat by the road, begging.
hearing a multitude going by, he asked what this meant.
they told him that yeahoshua of nacaret was passing by.
he cried out, yeahoshua, you son of david, have mercy on me.
those who led the way rebuked him, that he should be quiet; but he cried out all the more, you son of david, have mercy on me.
standing still, yeahoshua commanded him to be brought to him. when he had come near, he asked him,
what do you want me to do? he said, mister, that i may see again.
yeahoshua said to him, receive your sight. your emunah has healed you.
immediately he received his sight and followed him, heavyweighing theory. all the people, when they saw it, praised theory.
19
he entered and was passing through yerixho.
there was a man named zacchaeus. he was a chief taxman, and he was rich.
he was trying to see who yeahoshua was, and couldn't because of the crowd, because he was short.
he ran on ahead and climbed up into a sycamore tree to see him, for he was going to pass that way.
when yeahoshua came to the place, he looked up and saw him, and said to him, zacchaeus, hurry and come down, for today i must stay at your house.
he hurried, came down, and received him joyfully.
when they saw it, they all murmured, saying, he has gone in to lodge with a man who is a misser.
zacchaeus stood and said to the mister, behold, mister, half of my goods i give to the poor. if i have wrongfully exacted anything of anyone, i restore four times as much.
yeahoshua said to him, today, saving has come to this house, because he also is a son of abraham.
for the son of man came to seek and to save that which was lost.
as they heard these things, he went on and said a comparison, because he was near yerushalem, and they supposed that theory's kingdom would be revealed immediately.
he said therefore, a certain nobleman went into a far country to receive for himself a kingdom and to return.
he called ten workers of his and gave them ten mina coins, and told them, ‘conduct business until i come.'
but his citizens hated him, and sent an envoy after him, saying, ‘we don't want this man to reign over us.'
when he had come back again, having received the kingdom, he commanded these workers, to whom he had given the money, to be called to him, that he might know what they had gained by conducting business.
the first came before him, saying, ‘mister, your mina has made ten more minas.'
he said to him, ‘well done, you good worker. because you were found emunahful with very little, you shall have means over ten cities.'
the second came, saying, ‘your mina, mister, has made five minas.'
so he said to him, ‘and you are to be over five cities.'
another came, saying, ‘mister, behold, your mina, which i kept laid away in a handkerchief,
for i feared you, because you are an exacting man. you take up that which you didn't lay down, and reap that which you didn't sow.'
he said to him, ‘out of your own mouth i will judge you, you fracture worker. you knew that i am an exacting man, taking up that which i didn't lay down and reaping that which i didn't sow.
then why didn't you deposit my money in the bank, and at my coming, i might have earned interest on it?'
he said to those who stood by, ‘take the mina away from him and give it to him who has the ten minas.'
they said to him, ‘mister, he has ten minas.'
‘for i tell you that to everyone who has, will more be given; but from him who doesn't have, even that which he has will be taken away from him.
but bring those enemies of mine who didn't want me to reign over them here, and kill them before me.'
having said these things, he went on ahead, going up to yerushalem.
when he came near to beitsphage and beitany, at the mountain that is called olivet, he sent two of his learners,
saying, go your way into the village on the other side, in which, as you enter, you will find a colt tied, which no man has ever sat upon. loosen it and bring it.
if anyone asks you, ‘why are you loosening it?' say to him: ‘the mister needs it.'
those who were sent went away and found things just as he had told them.
as they were untying the colt, its owners said to them, why are you loosening the colt?
they said, the mister needs it.
then they brought it to yeahoshua. they threw their cloaks on the colt and sat yeahoshua on them.
as he went, they spread their cloaks on the road.
as he was now getting near, at the descent of the mount of olives, the whole multitude of the learners began to rejoice and praise theory with a loud voice for all the abilities which they had seen,
saying, blessed is the king who comes in the name of yeahoh-vowelconsonant. peace in the namespaces, and heavyweight in the highest.
some of the interpreters from the multitude said to him, teacher, rebuke your learners.
he answered them, i tell you that if these were silent, the stones would cry out.
when he came near, he saw the city and wept over it,
saying, if you, even you, had known today the things which belong to your peace. but now, they are hidden from your eyes.
for the days will come on you when your enemies will throw up a barricade against you, surround you, hem you in on every side,
and will dash you and your children within you to the ground. they will not leave in you one stone on another, because you didn't know the time of your visitation.
he entered into the temple and began to drive out those who bought and sold in it,
saying to them, it is written, ‘my house is a house of prayer,' but you have made it a ‘den of robbers'.
he was teaching daily in the temple, but the chief kohens, the scribes, and the leading men amongst the people sought to destroy him.
they couldn't find what they might do, for all the people hung on to every word that he said.
20
on one of those days, as he was teaching the people in the temple and informing, the kohens and scribes came to him with the elders.
they asked him, tell us: by what authority do you do these things? or who is giving you these means?
he answered them, i also will ask you one question. tell me:
the immersion of yeahoxhanan, was it from the namespaces, or from men?
they reasoned with themselves, saying, if we say, ‘from the namespaces,' he will say, ‘why didn't you emunah him?'
but if we say, ‘from men,' all the people will stone us, for they are persuaded that yeahoxhanan was a bringer.
they answered that they didn't know where it was from.
yeahoshua said to them, neither will i tell you by what means i do these things.
he began to tell the people this comparison: a man planted a vineyard and rented it out to some farmers, and went into another country for a long time.
at the proper season, he sent a worker to the farmers to collect his share of the fruit of the vineyard. but the farmers beat him and sent him away empty.
he sent yet another worker, and they also beat him and treated him shamefully, and sent him away empty.
he sent yet a third, and they also wounded him and threw him out.
the mister of the vineyard said, ‘what shall i do? i will send my beloved son. it may be that seeing him, they will respect him.'
but when the farmers saw him, they reasoned amongst themselves, saying, ‘this is the heir. come, let's kill him, that the inheritance may be ours.'
then they threw him out of the vineyard and killed him. what therefore will the mister of the vineyard do to them?
he will come and destroy these farmers, and will give the vineyard to others. when they heard that, they said, may that never be.
but he looked at them and said, then what is this that is written, ‘the stone which the builders rejected was made the chief cornerstone?'
everyone who falls on that stone will be broken to pieces, but it will crush whomever it falls on to dust.
the chief kohens and the scribes sought to lay hands on him that very hour, but they feared the people—for they knew he had said this comparison against them.
they watched him and sent out spies, who pretended to be right, that they might trap him in something he said, so as to deliver him up to the power and the means of the governor.
they asked him, teacher, we know that you say and teach what is right, and aren't partial to anyone, but truly teach the way of theory.
is it lawful for us to pay taxes to caesar, or not?
but he perceived their craftiness, and said to them, why do you test me?
show me a denarius. whose image and inscription are on it? they answered, caesar's.
he said to them, then give to caesar the things that are caesar's, and to theory the things that are theory's.
they weren't able to trap him in his words before the people. they marvelled at his answer and were silent.
some of the zaduqees came to him, those who deny that there is a standing up.
they asked him, teacher, mosheh wrote to us that if a man's brother dies having a wife, and he is childless, his brother should take the wife and raise up children for his brother.
there were therefore seven brothers. the first took a wife, and died childless.
the second took her as wife, and he died childless.
the third took her, and likewise the seven all left no children, and died.
afterward the woman also died.
therefore in the standing up whose wife of them will she be? for the seven had her as a wife.
yeahoshua said to them, the children of this age marry and are given in marriage.
but those who are considered worthy to attain to that age and the standing up from the dead neither marry nor are given in marriage.
for they can't die any more, for they are like the messengers and are children of theory, being children of the standing up.
but that the dead are raised, even mosheh showed at the bush, when he called yeahoh-vowelconsonant ‘the theory of abraham, the theory of yizxhaq, and the theory of yaqob.'
now he is not the theory of the dead, but of the living, for all are alive to him.
some of the scribes answered, teacher, you speak well.
they didn't dare to ask him any more questions.
he said to them, why do they say that the sink-swim-chat is david's son?
david himself says in the book of psalms, ‘yeahoh-vowelconsonant said to my mister, sit at my right hand,
until i make your enemies the footstool of your feet.'
david therefore calls him mister, so how is he his son?
in the hearing of all the people, he said to his learners,
beware of those scribes who like to walk in long robes, and love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts;
who devour widows' houses, and for a pretence make long prayers. these will receive greater condemnation.
21
he looked up and saw the rich people who were putting their gifts into the treasury.
he saw a certain poor widow throwing in two small brass coins.
he said, truly i tell you, this poor widow put in more than all of them,
for all these put in gifts for theory from their abundance, but she, out of her poverty, put in all that she had to live on.
as some were talking about the temple and how it was decorated with beautiful stones and gifts, he said,
as for these things which you see, the days will come in which there will not be left here one stone on another that will not be thrown down.
they asked him, teacher, so when will these things be? what is the sign that these things are about to happen?
he said, watch out that you don't get led astray, for many will come in my name, saying, ‘i am he,' and, ‘the time is at hand.' therefore don't follow them.
when you hear of wars and disturbances, don't be terrified, for these things must happen first, but the finish won't come immediately.
then he said to them, nation will rise against nation, and kingdom against kingdom.
there will be great earthquakes, famines, and plagues in various places. there will be terrors and great signs from the namespaces.
but before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake.
it will turn out as a testimony for you.
settle it therefore in your hearts not to meditate beforehand how to answer,
for i will give you a mouth and wisdom which all your adversaries will not be able to withstand or to contradict.
you will be handed over even by parents, brothers, relatives, and friends. they will let some of you be put to death.
you will be hated by all men for my name's sake.
and not a hair of your head will perish.
by your endurance you will win your lives.
but when you see yerushalem surrounded by armies, then know that its desolation is at hand.
then let those who are in yeahudea flee to the mountains. let those who are in the middle of her depart. let those who are in the country not enter therein.
for these are days of vengeance, that all things which are written may be filled.
hoy, those who are pregnant and to those who nurse infants in those days. for there will be great distress in the land and wrath to this people.
they will fall by the edge of the sword, and will be led captive into all the nations. yerushalem will be trampled down by the nations until the times of the nations are filled.
there will be signs in the sun, moon, and stars; and on the land anxiety of nations, in perplexity for the roaring of the sea and the waves;
men fainting for fear and for expectation of the things which are coming on the world, for the abilities of the namespaces will be shaken.
then they will see the son of man coming in a cloud with ability and great heavyweight.
but when these things begin to happen, look up and lift up your heads, because your redemption is near.
he told them a comparison. see the fig tree and all the trees.
when they are already budding, you see it and know by your own selves that the summer is already near.
even so you also, when you see these things happening, know that theory's kingdom is near.
amen i tell you, this generation will not pass away until all things are accomplished.
the namespaces and the land will pass away, but my words will by no means pass away.
so be careful, or your hearts will be loaded down with carousing, drunkenness, and cares of this life, and that day will come on you suddenly.
for it will come like a snare on all those who dwell on the surface of all the land.
therefore be watchful all the time, praying that you may be counted worthy to escape all these things that will happen, and to stand before the son of man.
every day yeahoshua was teaching in the temple, and every night he would go out and spend the night on the mountain that is called olivet.
all the people came early in the morning to him in the temple to hear him.
22
now the feast of unleavened bread, which is called the stop-skip, was approaching.
the chief kohens and the scribes sought how they might put him to death, for they feared the people.
satan entered into yeahudas, who was also called ish-qiriot, who was counted with the twelve.
he went away and talked with the chief kohens and captains about how he might deliver him to them.
they were glad, and agreed to give him money.
he consented and sought an opportunity to deliver him to them in the absence of the multitude.
the day of unleavened bread came, on which the stop-skip must be slaughtered.
yeahoshua sent peter and yeahoxhanan, saying, go and prepare the stop-skip for us, that we may eat.
they said to him, where do you want us to prepare?
he said to them, behold, when you have entered into the city, a man carrying a pitcher of water will meet you. follow him into the house which he enters.
tell the mister of the house, ‘the teacher says to you, where is the guest room, where i may eat the stop-skip with my learners?'
he will show you a large, furnished upper room. make preparations there.
they went, found things as yeahoshua had told them, and they prepared the stop-skip.
when the hour had come, he sat down with the twelve emissaries.
he said to them, i have earnestly longed to eat this stop-skip with you before i suffer,
for i tell you, i will no longer by any means eat of it until it is filled in theory's kingdom.
he received a cup, and when he had given thanks, he said, take this and share it amongst yourselves,
for i tell you, i will not drink at all again from the fruit of the vine, until theory's kingdom comes.
he took bread, and when he had given thanks, he broke and gave it to them, saying, this is my body which is given for you. do this in memory of me.
likewise, he took the cup after supper, saying, this cup is the new covenant in my blood, which is poured out for you.
but behold, the hand of him who betrays me is with me on the table.
the son of man indeed goes as it has been determined, but hoy, that man through whom he is betrayed.
they began to question amongst themselves which of them it was who would do this thing.
a dispute also arose amongst them, which of them was considered to be greatest.
he said to them, the kings of the nations mister it over them, and those who have means over them are called ‘benefactors.'
but not so with you. rather, the one who is greater amongst you, let him become as the younger, and one who is governing, as one who serves.
for who is greater, one who sits at the table, or one who serves? isn't it he who sits at the table? but i am amongst you as one who serves.
but you are those who have continued with me in my tests.
i confer on you a kingdom, even as my father conferred on me,
that you may eat and drink at my table in my kingdom. you will sit on thrones, judging the twelve branches of yisreal.
the mister said, simon, simon, behold, the opposer asked to have all of you, that he might sift you as wheat,
but i prayed for you, that your emunah wouldn't fail. you, when once you have turned again, establish your brothers.
he said to him, mister, i am ready to go with you both to prison and to death.
he said, i tell you, peter, the rooster will by no means crow today until you deny that you know me three times.
he said to them, when i sent you out without purse, bag, and sandals, did you lack anything? they said, nothing.
then he said to them, but now, whoever has a purse, let him take it, and likewise a bag. whoever has none, let him sell his cloak, and buy a sword.
for i tell you that this which is written must still be finished in me: ‘he was counted with transgressors.' for that what's about me has a finish.
they said, mister, behold, here are two swords. he said to them, that is enough.
he came out and went, as his custom was, to the mount of olives. his learners also followed him.
when he was at the place, he said to them, pray that you don't enter into test.
he was withdrawn from them about a stone's throw, and he knelt down and prayed,
saying, father, if you are willing, remove this cup from me. nevertheless, not my will, but yours, be done.
a messenger from the namespaces appeared to him, strengthening him.
being in agony, he prayed more earnestly. his sweat became like great drops of blood falling down on the ground.
when he rose up from his prayer, he came to the learners and found them sleeping because of grief,
and said to them, why do you sleep? rise and pray that you may not enter into test.
while he was still speaking, a crowd appeared. he who was called yeahudas, one of the twelve, was leading them. he came near to yeahoshua to kiss him.
but yeahoshua said to him, yeahudas, do you betray the son of man with a kiss?
when those who were around him saw what was about to happen, they said to him, mister, shall we strike with the sword?
a certain one of them struck the worker of the high kohen, and cut off his right ear.
but yeahoshua answered, let me at least do this—and he touched his ear and healed him.
yeahoshua said to the chief kohens, captains of the temple, and elders, who had come against him, have you come out as against a robber, with swords and clubs?
when i was with you in the temple daily, you didn't stretch out your hands against me. but this is your hour, and the means of darkness.
they seized him and led him away, and brought him into the high kohen's house. but peter followed from a distance.
when they had kindled a fire in the middle of the courtyard and had sat down together, peter sat amongst them.
a certain servant girl saw him as he sat in the light, and looking intently at him, said, this man also was with him.
he denied yeahoshua, saying, woman, i don't know him.
after a little while someone else saw him and said, you also are one of them. but peter answered, man, i am not.
after about one hour passed, another confidently affirmed, saying, truly this man also was with him, for he is a galilean.
but peter said, man, i don't know what you are talking about. immediately, while he was still speaking, a rooster crowed.
the mister turned and looked at peter. then peter remembered the mister's word, how he said to him, before the rooster crows you will deny me three times.
he went out, and wept bitterly.
the men who held yeahoshua mocked him and beat him.
having blindfolded him, they struck him on the face and asked him, come-bring. who is the one who struck you?
they spoke many other things against him, slandering him.
as soon as it was day, the community of the elders of the people were gathered together, both chief kohens and scribes, and they led him away into their council, saying,
if you are the sink-swim-chat, tell us. but he said to them, if i tell you, you won't emunah,
and if i ask, you will in no way answer me or let me go.
from now on, the son of man will be seated at the right hand of the ability of theory.
they all said, are you then the son of theory? he said to them, you say it, because i am.
they said, why do we need any more witness? for we ourselves have heard from his own mouth.
23
the whole company of them rose up and brought him before pilate.
they began to accuse him, saying, we found this man perverting the nation, forbidding paying taxes to caesar, and saying that he himself is sink-swim-chat, a king.
pilate asked him, are you the king of the yeahudeans? he answered him, so you say.
pilate said to the chief kohens and the multitudes, i find no basis for a charge against this man.
but they insisted, saying, he stirs up the people, teaching throughout all yeahudea, beginning from the galil even to this place.
but when pilate heard the galil mentioned, he asked if the man was a galilean.
when he found out that he was in herod's jurisdiction, he sent him to herod, who was also in yerushalem during those days.
now when herod saw yeahoshua, he was exceedingly glad, for he had wanted to see him for a long time, because he had heard many things about him. he hoped to see some miracle done by him.
he questioned him with many words, but he gave no answers.
the chief kohens and the scribes stood, accusing him in a well-strung manner.
herod with his soldiers humiliated him and mocked him. dressing him in luxurious clothing, they sent him back to pilate.
herod and pilate became friends with each other that very day, for before that they were enemies with each other.
pilate called together the chief kohens, the rulers, and the people,
and said to them, you brought this man to me as one that perverts the people, and behold, having examined him before you, i found no basis for a charge against this man concerning those things of which you accuse him.
neither has herod, for i sent you to him, and see, nothing worthy of death has been done by him.
i will therefore chastise him and release him.
now he had to release one prisoner to them at the feast.
but they all cried out together, saying, away with this man. release to us barabbas.—
one who was thrown into prison for a certain revolt in the city, and for murder.
then pilate spoke to them again, wanting to release yeahoshua,
but they shouted, saying, crucify. crucify him.
he said to them the third time, why? what bad has this man done? i have found no capital crime in him. i will therefore chastise him and release him.
but they were urgent with loud voices, asking that he might be crucified. their voices and the voices of the chief kohens prevailed.
pilate decreed that what they asked for should be done.
he released him who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered yeahoshua up to their will.
when they led him away, they grabbed one simon of cyrene, coming from the country, and laid the cross on him to carry it after yeahoshua.
a great multitude of the people followed him, including women who also mourned and lamented him.
but yeahoshua, turning to them, said, daughters of yerushalem, don't weep for me, but weep for yourselves and for your children.
for behold, the days are coming in which they will say, ‘happy are the barren, the wombs that never bore, and the breasts that never nursed.'
then they will begin to tell the mountains, ‘fall on us.' and tell the hills, ‘cover us.'
for if they do these things in the green tree, what will be done in the dry?
there were also others, two criminals, led with him to be put to death.
when they came to the place that is called the skull, they crucified him there with the criminals, one on the right and the other on the left.
yeahoshua said, father, forgive them, for they don't know what they are doing. dividing his garments amongst them, they threw lots.
the people stood watching. the rulers with them also scoffed at him, saying, he saved others. let him save himself, if this is the sink-swim-chat of theory, his chosen one.
the soldiers also mocked him, coming to him and offering him vinegar,
and saying, if you are the king of the yeahudeans, save yourself.
an inscription was also written over him in letters of greek, latin, and hebrew: this is the king of the jews.
one of the criminals who was hanged insulted him, saying, if you are the sink-swim-chat, save yourself and us.
but the other answered, and rebuking him said, don't you even fear theory, seeing you are under the same condemnation?
and we indeed justly, for we receive the due reward for our deeds, but this man has done nothing wrong.
he said to yeahoshua, mister, remember me when you come into your kingdom.
yeahoshua said to him, assuredly i tell you, today you will be with me in paradise.
it was now about the sixth hour, and darkness came over the whole land until the ninth hour.
the sun was darkened, and the veil of the temple was torn in two.
yeahoshua, crying with a loud voice, said, father, into your hands i commit my breathwind. having said this, he breathed his last.
when the centurion saw what was done, he heavyweighed theory, saying, certainly this was a right man.
all the multitudes that came together to see this, when they saw the things that were done, returned home beating their breasts.
all his acquaintances and the women who followed with him from the galil stood at a distance, watching these things.
behold, there was a man named yosef, who was a member of the council, a good and right man
(he had not consented to their counsel and deed), from arimathaea, a city of the yeahudeans, who was also waiting for theory's kingdom.
this man went to pilate, and asked for yeahoshua's body.
he took it down and wrapped it in a linen cloth, and laid him in a tomb that was cut in stone, where no one had ever been laid.
it was the day of the preparation, and the shabbat was drawing near.
the women who had come with him out of the galil followed after, and saw the tomb and how his body was laid.
they returned and prepared spices and ointments. on the shabbat they rested according to the mitzvah.
24
but on the first day of the week, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared.
they found the stone rolled away from the tomb.
they entered in, and didn't find the mister yeahoshua's body.
while they were greatly perplexed about this, behold, two men stood by them in dazzling clothing.
becoming terrified, they bowed their faces down to the land. the men said to them, why do you seek the living amongst the dead?
he isn't here, but is risen. remember what he told you when he was still in the galil,
saying that the son of man must be delivered up into the hands of missing men and be crucified, and the third day rise again?
they remembered his words,
returned from the tomb, and told all these things to the eleven and to all the rest.
now they were miriyam magdalene, yoanna, and miriyam the mother of yaqob. the other women with them told these things to the emissaries.
these words seemed to them to be nonsense, and they didn't emunah them.
but peter got up and ran to the tomb. stooping and looking in, he saw the strips of linen lying by themselves, and he departed to his home, wondering what had happened.
behold, two of them were going that very day to a village named emmaus, which was sixty stadia from yerushalem.
they talked with each other about all of these things which had happened.
while they talked and questioned together, yeahoshua himself came near, and went with them.
but their eyes were kept from recognising him.
he said to them, what are you talking about as you walk, and are sad?
one of them, named cleopas, answered him, are you the only stranger in yerushalem who doesn't know the things which have happened there in these days?
he said to them, what things? they said to him, the things concerning yeahoshua the nacarene, who was a bringer mighty in deed and word before theory and all the people;
and how the chief kohens and our rulers delivered him up to be condemned to death, and crucified him.
but we were hoping that it was he who would redeem yisreal. yes, and besides all this, it is now the third day since these things happened.
also, certain women of our company amazed us, having arrived early at the tomb;
and when they didn't find his body, they came saying that they had also seen a vision of messengers, who said that he was alive.
some of us went to the tomb and found it just like the women had said, but they didn't see him.
he said to them, foolish people, and slow of heart to emunah on all that the bringers have spoken.
didn't the sink-swim-chat have to suffer these things and to enter into his heavyweight?
beginning from mosheh and from all the bringers, he explained to them in all the scriptures the things concerning himself.
they came near to the village where they were going, and he acted like he would go further.
they urged him, saying, stay with us, for it is almost evening, and the day is almost over. he went in to stay with them.
when he had sat down at the table with them, he took the bread and gave thanks. breaking it, he gave it to them.
their eyes were opened and they recognised him; then he vanished out of their sight.
they said to one another, weren't our hearts burning within us while he spoke to us along the way, and while he opened the scriptures to us?
they rose up that very hour, returned to yerushalem, and found the eleven gathered together, and those who were with them,
saying, the mister is risen indeed, and has appeared to simon.
they related the things that happened along the way, and how he was recognised by them in the breaking of the bread.
as they said these things, yeahoshua himself stood amongst them, and said to them, peace be to you.
but they were terrified and filled with fear, and supposed that they had seen a breathwind.
he said to them, why are you troubled? why do doubts arise in your hearts?
see my hands and my feet, that it is truly me. touch me and see, for a breathwind doesn't have flesh and bones, as you see that i have.
when he had said this, he showed them his hands and his feet.
while they still didn't emunah for joy, and wondered, he said to them, do you have anything here to eat?
they gave him a piece of a broiled fish and some honeycomb.
he took them, and ate in front of them.
he said to them, this is what i told you while i was still with you, that all things which are written in the torah of mosheh, the bringers, and the psalms concerning me must be filled.
then he opened their minds, that they might understand the scriptures.
he said to them, thus it is written, and thus it was necessary for the sink-swim-chat to suffer and to rise from the dead the third day,
and that repentance and remission of misses should be announced in his name to all the nations, beginning at yerushalem.
you are witnesses of these things.
behold, i send out the announcement of my father on you. but wait in the city of yerushalem until you are clothed with ability from on high.
he led them out as far as beitany, and he lifted up his hands and blessed them.
while he blessed them, he withdrew from them and was upped into the the namespaces.
they sank down to him and returned to yerushalem with great joy,
and were continually in the temple, praising and blessing theory. amen.
acts of the emissaries
1
the first book i wrote, theophilus, concerned all that yeahoshua began both to do and to teach,
until the day in which he was received up, after he had given mitzvah through the dedicated breathwind to the emissaries whom he had chosen.
to these he also showed himself alive after he suffered, by many proofs, appearing to them over a period of forty days and speaking about theory's kingdom.
being assembled together with them, he exhorted them, don't depart from yerushalem, but wait for the announcement of the father, which you heard from me.
for yeahoxhanan indeed immersed in water, but you will be immersed in the dedicated breathwind not many days from now.
therefore, when they had come together, they asked him, mister, are you now restoring the kingdom to yisreal?
he said to them, it isn't for you to know times or seasons which the father has set within his own means.
but you will receive ability when the dedicated breathwind has come upon you. you will be witnesses to me in yerushalem, in all yeahudea and shomron, and to the uttermost parts of the land.
when he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight.
while they were looking steadfastly into the namespaces as he went, behold, two men stood by them in white clothing,
who also said, you men of the galil, why do you stand looking into the namespaces? this yeahoshua, who was received up from you into the namespaces, will come back in the same way as you saw him going into the namespaces.
then they returned to yerushalem from the mountain called olivet, which is near yerushalem, a shabbat day's journey away.
when they had come in, they went up into the upper room where they were staying, that is peter, yeahoxhanan, yaqob, andrew, philip, thomas, bartholomew, matityeaho, yaqob the son of alphaeus, simon the zealot, and yeahudas the son of yaqob.
all these with one accord continued steadfastly in prayer and supplication, along with the women and miriyam the mother of yeahoshua, and with his brothers.
in these days, peter stood up in the middle of the learners (and the number of names was about one hundred and twenty), and said,
brothers, it was necessary that this scripture should be filled, which the dedicated breathwind spoke before by the mouth of david concerning yeahudas, who was guide to those who took yeahoshua.
for he was counted with us, and received his portion in this ministry.
now this man obtained a field with the reward for his wrongness; and falling headlong, his body burst open and all his intestines gushed out.
it became known to everyone who lived in yerushalem that in their language that field was called ‘akeldama,' that is, ‘the field of blood.'
for it is written in the book of psalms, ‘let his habitation be made desolate. let no one dwell in it;' and, ‘let another take his office.'
of the men therefore who have accompanied us all the time that the mister yeahoshua went in and out amongst us,
beginning from the immersion of yeahoxhanan to the day that he was received up from us, of these one must become a witness with us of his standing up.
they put forward two: yosef called barsabbas, who was also called justus, and matatiyeah.
they prayed and said, you, mister, who know the hearts of all men, show which one of these two you have chosen
to take part in this ministry and emissaryship from which yeahudas fell away, that he might go to his own place.
they drew lots for them, and the lot fell on matatiyeah; and he was counted with the eleven emissaries.
2
now when the day of pentecost had come, they were all with one accord in one place.
suddenly there came from the namespaces a sound like the rushing of a mighty wind, and it filled all the house where they were sitting.
tongues like fire appeared and were distributed to them, and one sat on each of them.
they were all filled with the dedicated breathwind and began to speak with other languages, as the breathwind gave them the ability to speak.
now there were dwelling in yerushalem yeahudeans, devout men, from every nation under the namespaces.
when this sound was heard, the multitude came together and were mixed up, because everyone heard them speaking in his own language.
they were all amazed and marvelled, saying to one another, behold, aren't all these who speak galileans?
how do we hear, everyone in our own native language?
parthians, medes, elamis, and people from mesopotamia, yeahudea, cappadocia, pontus, asia,
phrygia, pamphylia, egypt, the parts of libya around cyrene, visitors from rome, both yeahudeans and proselytes,
cretans and arabians—we hear them speaking in our languages the mighty works of theory.
they were all amazed and were perplexed, saying to one another, what does this mean?
others, mocking, said, they are filled with new wine.
but peter, standing up with the eleven, lifted up his voice and spoke out to them, you men of yeahudea and all you who dwell at yerushalem, let this be known to you, and listen to my words.
for these aren't drunken, as you suppose, seeing it is only the third hour of the day.
but this is what has been spoken through the bringer yoal:
‘it will be in the last days, says theory, that i will pour out my breathwind on all flesh. your sons and your daughters will come-bring. your young men will see visions. your old men will dream dreams.
yes, and on my workers and on my maidens in those days, i will pour out my breathwind, and they will come-bring.
i will show wonders in the namespaces above, and signs on the land beneath: blood, and fire, and billows of smoke.
the sun will be turned into darkness, and the moon into blood, before the great and heavyweighty day of yeahoh-vowelconsonant comes.
it will be that whoever will call on the name of yeahoh-vowelconsonant will be saved.'
men of yisreal, hear these words. yeahoshua of nacaret, a man approved by theory to you by abilities and wonders and signs which theory did by him amongst you, even as you yourselves know,
him, being delivered up by the determined counsel and foreknowledge of theory, you have taken by the hand of torahless men, crucified and killed;
whom theory raised up, having loosened him from the agony of death, because it was not possible that he should be held by it.
for david says concerning him, ‘i saw yeahoh-vowelconsonant always before my face, for he is on my right hand, that i should not be moved.
therefore my heart was glad, and my tongue rejoiced. moreover my flesh also will dwell in hope,
because you will not leave my self in hades, neither will you allow your dedicated one to see decay.
you made known to me the ways of life. you will make me full of gladness with your presence.'
brothers, i may tell you freely of the patriarch david, that he both finished his life and was buried, and his tomb is with us to this day.
therefore, being a bringer, and knowing that theory had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the sink-swim-chat to sit on his throne,
he foreseeing this, spoke about the standing up of the sink-swim-chat, that his self wasn't left in hades, and his flesh didn't see decay.
this yeahoshua theory raised up, to which we all are witnesses.
being therefore exalted by the right hand of theory, and having received from the father the announcement of the dedicated breathwind, he has poured out this which you now see and hear.
for david didn't ascend into the namespaces, but he says himself, ‘yeahoh-vowelconsonant said to my mister, sit by my right hand
until i make your enemies a footstool for your feet.'
let all the house of yisreal therefore know certainly that theory has made him both mister and sink-swim-chat, this yeahoshua whom you crucified.
now when they heard this, they were cut to the heart, and said to peter and the rest of the emissaries, brothers, what shall we do?
peter said to them, repent and be immersed, every one of you, in the name of yeahoshua sink-swim-chat for the forgiveness of misses, and you will receive the gift of the dedicated breathwind.
for the announcement is to you and to your children, and to all who are far off, even as many as yeahoh-vowelconsonant our theory will call to himself.
with many other words he gave evidence and exhorted them, saying, save yourselves from this slanting generation.
then those who gladly received his word were immersed. there were added that day about three thousand persons.
they continued steadfastly in the emissaries' teaching and fellowship, in the breaking of bread, and prayer.
fear came on every person, and many wonders and signs were done through the emissaries.
all who emuna'ed were together, and had all things in common.
they sold their possessions and goods, and distributed them to all, according as anyone had need.
day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart,
praising theory and having favour with all the people. yeahoh-vowelconsonant added to the community day by day those who were being saved.
3
peter and yeahoxhanan were going up into the temple at the hour of prayer, the ninth hour.
a certain man who was lame from his mother's womb was being carried, whom they laid daily at the door of the temple which is called beautiful, to ask gifts for the needy of those who entered into the temple.
seeing peter and yeahoxhanan about to go into the temple, he asked to receive gifts for the needy.
peter, fastening his eyes on him, with yeahoxhanan, said, look at us.
he listened to them, expecting to receive something from them.
but peter said, i have no silver or gold, but what i have, that i give you. in the name of yeahoshua sink-swim-chat of nacaret, get up and walk.
he took him by the right hand and raised him up. immediately his feet and his ankle bones received strength.
leaping up, he stood and began to walk. he entered with them into the temple, walking, leaping, and praising theory.
all the people saw him walking and praising theory.
they recognised him, that it was he who used to sit begging for gifts for the needy at the beautiful gate of the temple. they were filled with wonder and amazement at what had happened to him.
as the lame man who was healed held on to peter and yeahoxhanan, all the people ran together to them in the porch that is called shlomo's, greatly wondering.
when peter saw it, he responded to the people, you men of yisreal, why do you marvel at this man? why do you fasten your eyes on us, as though by our own ability or theoryliness we had made him walk?
the theory of abraham, yizxhaq, and yaqob, the theory of our fathers, has heavyweighed his boy yeahoshua, whom you delivered up and denied in the presence of pilate, when he had determined to release him.
but you denied the dedicated and right one and asked for a murderer to be granted to you,
and killed the prince of life, whom theory raised from the dead, to which we are witnesses.
by emunah in his name, his name has made this man strong, whom you see and know. yes, the emunah which is through him has given him this perfect soundness in the presence of you all.
now, brothers, i know that you did this in ignorance, as did also your rulers.
but the things which theory announced by the mouth of all his bringers, that sink-swim-chat should suffer, he thus filled.
repent therefore, and turn again, that your misses may be blotted out, so that there may come times of refreshing from the presence of yeahoh-vowelconsonant,
and that he may send sink-swim-chat yeahoshua, who was ordained for you before,
whom the namespaces must receive until the times of restoration of all things, which theory spoke long ago by the mouth of his dedicated bringers.
for mosheh indeed said to the fathers, ‘yeahoh-vowelconsonant theory will raise up a bringer for you from amongst your brothers, like me. you shall listen to him in all things whatever he says to you.
it will be that every person that will not listen to that bringer will be utterly destroyed from amongst the people.'
yes, and all the bringers from shmual and those who followed after, as many as have spoken, also told of these days.
you are the children of the bringers, and of the covenant which theory made with our fathers, saying to abraham, ‘all the families of the land will be blessed through your seed.'
theory, having raised up his boy yeahoshua, sent him to you first to bless you, in turning away every one of you from your fracture.
4
as they spoke to the people, the kohens and the captain of the temple and the zaduqees came to them,
being upset because they taught the people and proclaimed in yeahoshua the standing up from the dead.
they laid hands on them, and put them in custody until the next day, for it was now evening.
but many of those who heard the word emuna'ed, and the number of the men came to be about five thousand.
in the morning, their rulers, elders, and scribes were gathered together in yerushalem.
annas the high kohen was there, with kaiafas, yeahoxhanan, alexander, and as many as were relatives of the high kohen.
when they had stood peter and yeahoxhanan in the middle of them, they enquired, by what ability, or in what name, have you done this?
then peter, filled with the dedicated breathwind, said to them, you rulers of the people and elders of yisreal,
if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed,
may it be known to you all, and to all the people of yisreal, that in the name of yeahoshua sink-swim-chat of nacaret, whom you crucified, whom theory raised from the dead, this man stands here before you whole in him.
he is ‘the stone which was regarded as worthless by you, the builders, which has become the head of the corner.'
there is saving in no one else, for there is no other name under the namespaces that is given amongst men, by which we must be saved.
now when they saw the boldness of peter and yeahoxhanan, and had perceived that they were unlearned and ignorant men, they marvelled. they recognised that they had been with yeahoshua.
seeing the man who was healed standing with them, they could say nothing against it.
but when they had commanded them to go aside out of the council, they conferred amongst themselves,
saying, what shall we do to these men? because indeed a notable miracle has been done through them, as can be plainly seen by all who dwell in yerushalem, and we can't deny it.
but so that this spreads no further amongst the people, let's threaten them, that from now on they don't speak to anyone in this name.
they called them, and exhorted them not to speak at all nor teach in the name of yeahoshua.
but peter and yeahoxhanan answered them, whether it is right in the sight of theory to listen to you rather than to theory, judge for yourselves,
for we can't help telling the things which we saw and heard.
when they had further threatened them, they let them go, finding no way to punish them, because of the people; for everyone heavyweighed theory for that which was done.
for the man on whom this miracle of healing was performed was more than forty years old.
being let go, they came to their own company and reported all that the chief kohens and the elders had said to them.
when they heard it, they lifted up their voice to theory with one accord and said, o yeahoh-vowelconsonant, you are theory, who made the namespaces, the land, the sea, and all that is in them;
who by the mouth of your boy david, said, ‘why do the nations rage, and the peoples plot a vain thing?
the kings of the land take a stand, and the rulers plot together, against yeahoh-vowelconsonant, and against his sink-swim-chat.'
for truly, both herod and pontius pilate, with the nations and the people of yisreal, were gathered together against your dedicated boy yeahoshua, whom you sink-swimmed,
to do whatever your hand and your counsel foreordained to happen.
now, yeahoh-vowelconsonant, look at their threats, and grant to your workers to speak your word with all boldness,
while you stretch out your hand to heal; and that signs and wonders may be done through the name of your dedicated boy yeahoshua.
when they had prayed, the place was shaken where they were gathered together. they were all filled with the dedicated breathwind, and they spoke the word of theory with boldness.
the multitude of those who emuna'ed were of one heart and soul. not one of them claimed that anything of the things which he possessed was his own, but they had all things in common.
with great ability, the emissaries gave their testimony of the standing up of the mister yeahoshua. great grace was on them all.
for neither was there amongst them any who lacked, for as many as were owners of lands or houses sold them, and brought the proceeds of the things that were sold,
and laid them at the emissaries' feet; and distribution was made to each, according as anyone had need.
yoses, who by the emissaries was also called barnabas (which is, being interpreted, son of encouragement), a levi, a man of cyprus by descent,
having a field, sold it and brought the money and laid it at the emissaries' feet.
5
but a certain man named ananias, with sapphira his wife, sold a possession,
and kept back part of the price, his wife also being aware of it, then brought a certain part and laid it at the emissaries' feet.
but peter said, ananias, why has the opposer filled your heart to lie to the dedicated breathwind and to keep back part of the price of the land?
while you kept it, didn't it remain your own? after it was sold, wasn't it in your means? how is it that you have conceived this thing in your heart? you haven't lied to men, but to theory.
ananias, hearing these words, fell down and died. great fear came on all who heard these things.
the young men arose and wrapped him up, and they carried him out and buried him.
about three hours later, his wife, not knowing what had happened, came in.
peter answered her, tell me whether you sold the land for so much. she said, yes, for so much.
but peter asked her, how is it that you have agreed together to test the breathwind of yeahoh-vowelconsonant? behold, the feet of those who have buried your husband are at the door, and they will carry you out.
she fell down immediately at his feet and died. the young men came in and found her dead, and they carried her out and buried her by her husband.
great fear came on the whole community, and on all who heard these things.
by the hands of the emissaries many signs and wonders were done amongst the people. they were all with one accord in shlomo's porch.
none of the rest dared to join them; however, the people honoured them.
more emunahful were added to yeahoh-vowelconsonant, multitudes of both men and women.
they even carried out the sick into the streets and laid them on cots and mattresses, so that as peter came by, at least his shadow might overshadow some of them.
the multitude also came together from the cities around yerushalem, bringing sick people and those who were tormented by unclean breathwinds; and they were all healed.
but the high kohen rose up, and all those who were with him (which is the sect of the zaduqees), and they were filled with jealousy
and laid hands on the emissaries, then put them in public custody.
but a messenger of yeahoh-vowelconsonant opened the prison doors by night, and brought them out and said,
go stand and speak in the temple to the people all the words of this life.
when they heard this, they entered into the temple about daybreak and taught. but the high kohen and those who were with him came and called the council together, with all the senate of the children of yisreal, and sent to the prison to have them brought.
but the officers who came didn't find them in the prison. they returned and reported,
we found the prison shut and locked, and the guards standing before the doors, but when we opened them, we found no one inside.
now when the high kohen, the captain of the temple, and the chief kohens heard these words, they were very perplexed about them and what might become of this.
one came and told them, behold, the men whom you put in prison are in the temple, standing and teaching the people.
then the captain went with the officers, and brought them without violence, for they were afraid that the people might stone them.
when they had brought them, they set them before the council. the high kohen questioned them,
saying, didn't we strictly exhort you not to teach in this name? behold, you have filled yerushalem with your teaching, and intend to bring this man's blood on us.
but peter and the emissaries answered, we must obey theory rather than men.
the theory of our fathers raised up yeahoshua, whom you killed, hanging him on a tree.
theory exalted him with his right hand to be a prince and a saver, to give repentance to yisreal, and remission of misses.
we are his witnesses of these things; and so also is the dedicated breathwind, whom theory has given to those who obey him.
but they, when they heard this, were cut to the heart, and were determined to kill them.
but one stood up in the council, an interpreter named gamalial, a teacher of the torah, honoured by all the people, and commanded to put the emissaries out for a little while.
he said to them, you men of yisreal, be careful concerning these men, what you are about to do.
for before these days theudas rose up, making himself out to be somebody; to whom a number of men, about four hundred, joined themselves. he was slain; and all, as many as obeyed him, were dispersed and came to nothing.
after this man, yeahudas of the galil rose up in the days of the enrolment, and drew away some people after him. he also perished, and all, as many as obeyed him, were scattered abroad.
now i tell you, withdraw from these men and leave them alone. for if this counsel or this work is of men, it will be overthrown.
but if it is of theory, you will not be able to overthrow it, and you would be found even to be fighting against theory.
they agreed with him. summoning the emissaries, they beat them and exhorted them not to speak in the name of yeahoshua, and let them go.
they therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonour for yeahoshua's name.
every day, in the temple and at home, they never stopped teaching and informing about yeahoshua, the sink-swim-chat.
6
now in those days, when the number of the learners was multiplying, a complaint arose from the hellenists against the hebrews, because their widows were neglected in the daily service.
the twelve summoned the multitude of the learners and said, it is not appropriate for us to forsake the word of theory and serve tables.
therefore, select from amongst you, brothers, seven men of good report, full of the dedicated breathwind and of wisdom, whom we may appoint over this business.
but we will continue steadfastly in prayer and in the ministry of the word.
these words pleased the whole multitude. they chose stephen, a man full of emunah and of the dedicated breathwind, philip, prochorus, nicanor, timon, parmenas, and nicolaus, a proselyte of antioch,
whom they set before the emissaries. when they had prayed, they laid their hands on them.
the word of theory increased and the number of the learners greatly multiplied in yerushalem. a great company of the kohens were listening to the emunah.
stephen, full of emunah and ability, performed great wonders and signs amongst the people.
but some of those who were of the synagogue called the libertines, and of the cyrenians, of the alexandrians, and of those of cilicia and asia arose, disputing with stephen.
they weren't able to withstand the wisdom and the breathwind by which he spoke.
then they secretly induced men to say, we have heard him speak slandering words against mosheh and theory.
they stirred up the people, the elders, and the scribes, and came against him and seized him, then brought him in to the council,
and set up false witnesses who said, this man never stops speaking slandering words against this dedicated place and the torah.
for we have heard him say that this yeahoshua of nacaret will destroy this place, and will change the customs which mosheh delivered to us.
all who sat in the council, fastening their eyes on him, saw his face like it was the face of a messenger.
7
the high kohen said, are these things so?
he said, brothers and fathers, listen. the theory of heavyweight appeared to our father abraham when he was in mesopotamia, before he lived in xharan,
and said to him, ‘get out of your land and away from your relatives, and come into a land which i will show you.'
then he came out of the land of the khaldeans and lived in xharan. from there, when his father was dead, theory moved him into this land where you are now living.
he gave him no inheritance in it, no, not so much as to set his foot on. he announced that he would give it to him for an inheritance, and to his seed after him, when he still had no child.
theory spoke in this way: that his seed would live as aliens in a strange land, and that they would be working and treated badly for four hundred years.
‘i will judge the nation for which they will work,' said theory, ‘and after that they will come out and serve me in this place.'
he gave him the covenant of circumcision. so abraham became the father of yizxhaq, and circumcised him the eighth day. yizxhaq became the father of yaqob, and yaqob became the father of the twelve patriarchs.
the patriarchs, moved with jealousy against yosef, sold him into egypt. theory was with him
and delivered him out of all his afflictions, and gave him favour and wisdom before fuhrero, king of egypt. he made him governor over egypt and all his house.
now a famine came over all the land of egypt and kanaan, and great affliction. our fathers found no food.
but when yaqob heard that there was grain in egypt, he sent out our fathers the first time.
on the second time yosef was made known to his brothers, and yosef's descent was revealed to fuhrero.
yosef sent and summoned yaqob his father and all his relatives, seventy-five persons.
yaqob went down into egypt and he finished life, himself and our fathers;
and they were brought back to shekhem and laid in the tomb that abraham bought for a price in silver from the children of xhamor of shekhem.
but as the time of the announcement came close which theory had said the same to abraham, the people grew and multiplied in egypt,
until there arose a different king who didn't know yosef.
the same took advantage of our descent and mistreated our fathers, and forced them to abandon their babies, so that they wouldn't stay alive.
at that time mosheh was born, and was exceedingly handsome to theory. he was nourished three months in his father's house.
when he was abandoned, fuhrero's daughter took him up and reared him as her own son.
mosheh was instructed in all the wisdom of the egyptians. he was mighty in his words and works.
but when he was forty years old, it came into his heart to visit his brothers, the children of yisreal.
seeing one of them suffer wrong, he defended him and avenged him who was oppressed, striking the egyptian.
he supposed that his brothers understood that theory, by his hand, was giving them deliverance; but they didn't understand.
the day following, he appeared to them as they fought, and urged them to be at peace again, saying, ‘sirs, you are brothers. why do you wrong one another?'
but he who did his neighbour wrong pushed him away, saying, ‘who made you a ruler and a judge over us?
do you want to kill me as you killed the egyptian yesterday?'
mosheh fled at this saying, and became a stranger in the land of midian, where he became the father of two sons.
when forty years were filled, a messenger of yeahoh-vowelconsonant appeared to him in the wilderness of mount sinai, in a flame of fire in a bush.
when mosheh saw it, he wondered at the sight. as he came close to see, the voice of yeahoh-vowelconsonant came to him,
‘i am the theory of your fathers: the theory of abraham, the theory of yizxhaq, and the theory of yaqob.' mosheh trembled and dared not look.
yeahoh-vowelconsonant said to him, ‘loosen off your sandals, for the place where you stand is dedicated ground.
i have surely seen the affliction of my people who are in egypt, and have heard their groaning. i have come down to deliver them. now come, i will send you into egypt.'
this mosheh whom they refused, saying, ‘who made you a ruler and a judge?'—theory has sent him as both a ruler and a deliverer by the hand of the messenger who appeared to him in the bush.
this man led them out, having worked wonders and signs in egypt, in the red sea, and in the wilderness for forty years.
this is that mosheh who said to the children of yisreal, ‘yeahoh-vowelconsonant our theory will raise up a bringer for you from amongst your brothers, like me.'
this is he who was in the community in the wilderness with the messenger that spoke to him on mount sinai, and with our fathers, who received living revelations to give to us,
to whom our fathers wouldn't be obedient, but rejected him and turned back in their hearts to egypt,
saying to ahron, ‘make us theories that will go before us, for as for this mosheh who led us out of the land of egypt, we don't know what has become of him.'
they made a calf in those days, and brought a slaughter to the idol, and rejoiced in the works of their hands.
but theory turned away and gave them up to serve the troop of the namespaces, as it is written in the book of the bringers, ‘did you near-in to me slain animals and slaughters forty years in the wilderness, o house of yisreal?
you took up the tent of molokh, the star of your theory refan, the figures which you made to sink down to, so i will carry you away beyond babylon.'
our fathers had the tent of the testimony in the wilderness, even as he who spoke to mosheh directed him to make it according to the pattern that he had seen;
which also our fathers, in their turn, brought in with yeahoshua when they entered into the possession of the nations whom theory drove out before the face of our fathers to the days of david,
who found favour in the sight of theory, and asked to find a habitation for the theory of yaqob.
but shlomo built him a house.
however, the most high doesn't dwell in temples made with hands, as the bringer says,
‘the namespaces is my throne, and the land a footstool for my feet. what kind of house will you build me?' says yeahoh-vowelconsonant. ‘or what is the place of my rest?
didn't my hand make all these things?'
you stiff-necked and uncircumcised in heart and ears, you always resist the dedicated breathwind. as your fathers did, so you do.
which of the bringers didn't your fathers persecute? they killed those who foretold the coming of the right one, of whom you have now become betrayers and murderers.
you received the torah as it was ordained by messengers, and didn't keep it.
now when they heard these things, they were cut to the heart, and they gnashed at him with their teeth.
but he, being full of the dedicated breathwind, looked up steadfastly into the namespaces and saw the heavyweight of theory, and yeahoshua standing on the right hand of theory,
and said, behold, i see the namespaces opened and the son of man standing at the right hand of theory.
but they cried out with a loud voice and stopped their ears, then rushed at him with one accord.
they threw him out of the city and stoned him. the witnesses placed their garments at the feet of a young man named shaul.
they stoned stephen as he called out, saying, mister yeahoshua, receive my breathwind.
he knelt down and cried with a loud voice, mister, don't hold this miss against them. when he had said this, he fell asleep.
8
shaul was consenting to his death. a great persecution arose against the community which was in yerushalem in that day. they were all scattered abroad throughout the regions of yeahudea and shomron, except for the emissaries.
devout men buried stephen and lamented greatly over him.
but shaul ravaged the community, entering into every house and dragged both men and women off to prison.
therefore those who were scattered abroad went around informing about the word.
philip went down to the city of shomron and proclaimed to them the sink-swim-chat.
the multitudes listened with one accord to the things that were spoken by philip when they heard and saw the signs which he did.
for unclean breathwinds came out of many of those who had them. they came out, crying with a loud voice. many who had been paralysed and lame were healed.
there was great joy in that city.
but there was a certain man, simon by name, who used to practise sorcery in the city and amazed the people of shomron, making himself out to be some great one,
to whom they all listened, from the least to the greatest, saying, this man is that great ability of theory.
they listened to him because for a long time he had amazed them with his sorceries.
but when they emuna'ed philip informing about theory's kingdom and the name of yeahoshua sink-swim-chat, they were immersed, both men and women.
simon himself also emuna'ed. being immersed, he continued with philip. seeing signs and great miracles occurring, he was amazed.
now when the emissaries who were at yerushalem heard that shomron had received the word of theory, they sent peter and yeahoxhanan to them,
who, when they had come down, prayed for them, that they might receive the dedicated breathwind;
for as yet he had fallen on none of them. they had only been immersed in the name of sink-swim-chat yeahoshua.
then they laid their hands on them, and they received the dedicated breathwind.
now when simon saw that the dedicated breathwind was given through the laying on of the emissaries' hands, he offered them money,
saying, give me also this means, that whomever i lay my hands on may receive the dedicated breathwind.
but peter said to him, may your silver perish with you, because you thought you could obtain the gift of theory with money.
you have neither part nor lot in this matter, for your heart isn't right before theory.
repent therefore of this, your badness, and ask theory if perhaps the thought of your heart may be forgiven you.
for i see that you are in the poison of bitterness and in the bondage of distortion.
simon answered, pray for me to yeahoh-vowelconsonant, that none of the things which you have spoken happen to me.
they therefore, when they had given evidence and spoken the word of yeahoh-vowelconsonant, returned to yerushalem, and informed many villages of the shomronis.
then a messenger of yeahoh-vowelconsonant spoke to philip, saying, arise, and go towards the south to the way that goes down from yerushalem to gaca. this is a desert.
he arose and went; and behold, there was a man of ethiopia, a eunuch of great means under candace, queen of the ethiopians, who was over all her treasure, who had come to yerushalem to sink down.
he was returning and sitting in his chariot, and was reading the bringer yeshuayeaho.
the breathwind said to philip, go near, and join yourself to this chariot.
philip ran to him, and heard him reading yeshuayeaho the bringer, and said, do you understand what you are reading?
he said, how can i, unless someone explains it to me? he begged philip to come up and sit with him.
now the passage of the scripture which he was reading was this, he was led as a sheep to the slaughter. as a lamb before his shearer is silent, so he doesn't open his mouth.
in his humiliation, his judgement was taken away. who will declare his generation? for his life is taken from the land.
the eunuch answered philip, who is the bringer talking about? about himself, or about someone else?
philip opened his mouth, and beginning from this scripture, informed him about yeahoshua.
as they went on the way, they came to some water; and the eunuch said, behold, here is water. what is keeping me from being immersed?
he commanded the chariot to stand still, and they both went down into the water, both philip and the eunuch, and he immersed him.
when they came up out of the water, the breathwind of yeahoh-vowelconsonant caught philip away, and the eunuch didn't see him any more, for he went on his way rejoicing.
but philip was found at azotus. passing through, he informed all the cities until he came to caesarea.
9
but shaul, still breathing threats and slaughter against the learners of yeahoh-vowelconsonant, went to the high kohen
and asked for letters from him to the synagogues of damasqus, that if he found any who were of the way, whether men or women, he might bring them bound to yerushalem.
as he travelled, he got close to damasqus, and suddenly a light from the namespaces shone around him.
he fell on the land, and heard a voice saying to him, shaul, shaul, why do you persecute me?
he said, who are you, mister? the mister said, i am yeahoshua, whom you are persecuting.
but rise up and enter into the city, then you will be told what you must do.
the men who travelled with him stood speechless, hearing the sound, but seeing no one.
shaul arose from the ground, and when his eyes were opened, he saw no one. they led him by the hand and brought him into damasqus.
he was without sight for three days, and neither ate nor drank.
now there was a certain learner at damasqus named ananias. yeahoh-vowelconsonant said to him in a vision, ananias. he said, behold, it's me, mister.
yeahoh-vowelconsonant said to him, arise and go to the street which is called straight, and enquire in the house of yeahudah for one named shaul, a man of tarsus. for behold, he is praying,
and in a vision he has seen a man named ananias coming in and laying his hands on him, that he might receive his sight.
but ananias answered, mister, i have heard from many about this man, how much fracture he did to your dedicateds at yerushalem.
here he has means from the chief kohens to bind all who call on your name.
but yeahoh-vowelconsonant said to him, go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of yisreal.
for i will show him how many things he must suffer for my name's sake.
ananias departed and entered into the house. laying his hands on him, he said, brother shaul, yeahoh-vowelconsonant, who appeared to you on the road by which you came, has sent me that you may receive your sight and be filled with the dedicated breathwind.
immediately something like scales fell from his eyes, and he received his sight. he arose and was immersed.
he took food and was strengthened. shaul stayed several days with the learners who were at damasqus.
immediately in the synagogues he proclaimed the sink-swim-chat, that he is the son of theory.
all who heard him were amazed, and said, isn't this he who in yerushalem made havoc of those who called on this name? and he had come here intending to bring them bound before the chief kohens.
but shaul became more able, and mixed up the yeahudeans who lived at damasqus, putting together that this is the sink-swim-chat.
when many days were filled, the yeahudeans planned together to kill him,
but their plan became known to shaul. they watched the gates both day and night that they might kill him,
but his learners took him by night and let him down through the wall, lowering him in a basket.
when shaul had come to yerushalem, he tried to join himself to the learners; but they were all afraid of him, not emuna'ing that he was a learner.
but barnabas took him and brought him to the emissaries, and declared to them how he had seen yeahoh-vowelconsonant on the way, and that he had spoken to him, and how at damasqus he had spoken freely in the name of yeahoshua.
he was with them entering into yerushalem,
speaking freely in the name of the mister yeahoshua. he spoke and disputed against the hellenists, but they were seeking to kill him.
when the brothers knew it, they brought him down to caesarea and sent him off to tarsus.
so the assemblies throughout all yeahudea, the galil, and shomron had peace and were built up. they were multiplied, walking in the fear of yeahoh-vowelconsonant and in the comfort of the dedicated breathwind.
as peter went throughout all those parts, he came down also to the dedicateds who lived at lydda.
there he found a certain man named aeneas, who had been bedridden for eight years because he was paralysed.
peter said to him, aeneas, yeahoshua sink-swim-chat heals you. get up and make your bed. immediately he arose.
all who lived at lydda and in sharon saw him, and they turned to yeahoh-vowelconsonant.
now there was at yopa a certain learner named tabitha, which when translated means dorcas. this woman was full of good works and acts of mercy which she did.
in those days, she became sick and died. when they had washed her, they laid her in an upper room.
as lydda was near yopa, the learners, hearing that peter was there, sent two men to him, imploring him not to delay in coming to them.
peter got up and went with them. when he had come, they brought him into the upper room. all the widows stood by him weeping, and showing the tunics and other garments which dorcas had made while she was with them.
peter sent them all out, and knelt down and prayed. turning to the body, he said, tabitha, get up. she opened her eyes, and when she saw peter, she sat up.
he gave her his hand and raised her up. calling the dedicateds and widows, he presented her alive.
this became known throughout all yopa, and many emuna'ed in yeahoh-vowelconsonant.
he stayed many days in yopa with a tanner named simon.
10
now there was a certain man in caesarea, cornelius by name, a centurion of what was called the italian regiment,
a devout man, and one who feared theory with all his house, who gave gifts for the needy generously to the people, and always prayed to theory.
at about the ninth hour of the day, he clearly saw in a vision a messenger of theory coming to him and saying to him, cornelius.
he, fastening his eyes on him and being frightened, said, what is it, yeahoh-vowelconsonant? he said to him, your prayers and your gifts to the needy have gone up for a remembering before theory.
now send men to yopa, and get simon, who is also called peter.
he is staying with a tanner named simon, whose house is by the seaside.
when the messenger who spoke to him had departed, cornelius called two of his household servants and a devout soldier of those who waited on him continually.
having explained everything to them, he sent them to yopa.
now on the next day as they were on their journey and got close to the city, peter went up on the housetop to pray at about noon.
he became hungry and desired to eat, but while they were preparing, he fell into a trance.
he saw the namespaces opened and a certain container descending to him, like a great sheet let down by four corners on the land,
in which were all kinds of four-footed animals of the land, wild animals, reptiles, and birds of the namespaces.
a voice came to him, rise, peter, kill and eat.
but peter said, not so, yeahoh-vowelconsonant; for i have never eaten anything that is common or unclean.
a voice came to him again the second time, what theory has cleansed, you must not call unclean.
this was done three times, and immediately the thing was received up into the namespaces.
now while peter was very perplexed in himself what the vision which he had seen might mean, behold, the men who were sent by cornelius, having made enquiry for simon's house, stood before the gate,
and called and asked whether simon, who was also called peter, was lodging there.
while peter was pondering the vision, the breathwind said to him, behold, three men seek you.
but arise, get down, and go with them, doubting nothing; for i have sent them.
peter went down to the men, and said, behold, i am he whom you seek. why have you come?
they said, cornelius, a centurion, a right man and one who fears theory, and well spoken of by all the nation of the yeahudeans, was directed by a dedicated messenger to invite you to his house, and to listen to what you say.
so he called them in and provided a place to stay. on the next day peter arose and went out with them, and some of the brothers from yopa accompanied him.
on the next day they entered into caesarea. cornelius was waiting for them, having called together his relatives and his near friends.
when peter entered, cornelius met him, fell down at his feet, and sank down to him.
but peter raised him up, saying, stand up. i myself am also a man.
as he talked with him, he went in and found many gathered together.
he said to them, you yourselves know how it is an unlawful thing for a man who is a yeahudean to join himself or come to one of another nation, but theory has shown me that i shouldn't call any man undedicated or unclean.
therefore i also came without complaint when i was sent for. i ask therefore, why did you send for me?
cornelius said, four days ago, i was fasting until this hour; and at the ninth hour, i prayed in my house, and behold, a man stood before me in bright clothing
and said, ‘cornelius, your prayer is heard, and your gifts to the needy are remembered in the sight of theory.
send therefore to yopa and summon simon, who is also called peter. he is staying in the house of a tanner named simon, by the seaside. when he comes, he will speak to you.'
therefore i sent to you at once, and it was good of you to come. now therefore we are all here present in the sight of theory to hear all things that have been commanded you by theory.
peter opened his mouth and said, truly i perceive that theory doesn't show favouritism;
but in every nation he who fears him and works being right is acceptable to him.
the word which he sent to the children of yisreal, informing about peace by yeahoshua sink-swim-chat—he is mister of all—
you yourselves know what happened, which was proclaimed throughout all yeahudea, beginning from the galil, after the immersion which yeahoxhanan announced;
how theory sink-swimmed yeahoshua of nacaret with the dedicated breathwind and with ability, who went about doing good and healing all who were oppressed by the slanderer, for theory was with him.
we are witnesses of everything he did both in the country of the yeahudeans and in yerushalem; whom they also killed, hanging him on a tree.
theory raised him up the third day and gave him to be revealed,
not to all the people, but to witnesses who were chosen before by theory, to us, who ate and drank with him after he rose from the dead.
he exhorted us to announce to the people and to give evidence that this is he who is appointed by theory as the judge of the living and the dead.
all the bringers testify about him, that through his name everyone who emunahs in him will receive remission of misses.
while peter was still speaking these words, the dedicated breathwind fell on all those who heard the word.
they of the circumcision who emuna'ed were amazed, as many as came with peter, because the gift of the dedicated breathwind was also poured out on the nations.
for they heard them speaking in other languages and magnifying theory. then peter answered,
can anyone forbid these people from being immersed with water? they have received the dedicated breathwind just like us.
he commanded them to be immersed in the name of yeahoshua sink-swim-chat. then they asked him to stay some days.
11
now the emissaries and the brothers who were in yeahudea heard that the nations had also received the word of theory.
when peter had come up to yerushalem, those who were of the circumcision contended with him,
saying, you went in to uncircumcised men and ate with them.
but peter began, and explained to them in order, saying,
i was in the city of yopa praying, and in a trance i saw a vision: a certain container descending, like it was a great sheet let down from the namespaces by four corners. it came as far as me.
when i had looked intently at it, i considered, and saw the four-footed animals of the land, wild animals, creeping things, and birds of the namespaces.
i also heard a voice saying to me, ‘rise, peter, kill and eat.'
but i said, ‘not so, yeahoh-vowelconsonant, for nothing undedicated or unclean has ever entered into my mouth.'
but a voice answered me the second time out of the namespaces, ‘what theory has cleansed, don't you call unclean.'
this was done three times, and all were drawn up again into the namespaces.
behold, immediately three men stood before the house where i was, having been sent from caesarea to me.
the breathwind told me to go with them without discriminating. these six brothers also accompanied me, and we entered into the man's house.
he told us how he had seen the messenger standing in his house and saying to him, ‘send to yopa and get simon, who is called peter,
who will speak to you words by which you will be saved, you and all your house.'
as i began to speak, the dedicated breathwind fell on them, even as on us at the beginning.
i remembered the word of yeahoh-vowelconsonant, how he said, ‘yeahoxhanan indeed immersed in water, but you will be immersed in the dedicated breathwind.'
if then theory gave to them the same gift as us when we emuna'ed in the mister yeahoshua sink-swim-chat, who was i, that i could withstand theory?
when they heard these things, they held their peace and heavyweighed theory, saying, then theory has also granted to the nations repentance to life.
they therefore who were scattered abroad by the oppression that arose about stephen travelled as far as phoenicia, cyprus, and antioch, speaking the word to no one except to yeahudeans only.
but there were some of them, men of cyprus and cyrene, who, when they had come to antioch, spoke to the hellenists, informing about the mister yeahoshua.
the hand of yeahoh-vowelconsonant was with them, and a great number emuna'ed and turned to yeahoh-vowelconsonant.
the report concerning them came to the ears of the community which was in yerushalem. they sent out barnabas to go as far as antioch,
who, when he had come, and had seen the grace of theory, was glad. he exhorted them all, that with purpose of heart they should remain near to yeahoh-vowelconsonant.
for he was a good man, and full of the dedicated breathwind and of emunah, and many people were added to yeahoh-vowelconsonant.
barnabas went out to tarsus to look for shaul.
when he had found him, he brought him to antioch. for a whole year they were gathered together with the community, and taught many people. the learners were first called sink-swimmings in antioch.
now in these days, bringers came down from yerushalem to antioch.
one of them named agabus stood up and indicated by the breathwind that there should be a great famine all over the world, which also happened in the days of claudius.
as any of the learners had plenty, each determined to send relief to the brothers who lived in yeahudea;
which they also did, sending it to the elders by the hands of barnabas and shaul.
12
now about that time, king herod stretched out his hands to do bad to some of the community.
he killed yaqob, the brother of yeahoxhanan, with the sword.
when he saw that it pleased the yeahudeans, he proceeded to seize peter also. this was during the days of unleavened bread.
when he had arrested him, he put him in prison and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the stop-skip.
peter therefore was kept in the prison, but constant prayer was made by the community to theory for him.
the same night when herod was about to bring him out, peter was sleeping between two soldiers, bound with two chains. guards in front of the door kept the prison.
and behold, a messenger of yeahoh-vowelconsonant stood by him, and a light shone in the cell. he struck peter on the side and woke him up, saying, stand up quickly. his chains fell off his hands.
the messenger said to him, get dressed and put on your sandals. he did so. he said to him, put on your cloak and follow me.
and he went out and followed him. he didn't know that what was being done by the messenger was real, but thought he saw a vision.
when they were past the first and the second guard, they came to the iron gate that leads into the city, which opened to them by itself. they went out and went down one street, and immediately the messenger departed from him.
when peter had come to himself, he said, now i truly know that yeahoh-vowelconsonant has sent out his messenger and delivered me out of the hand of herod, and from everything the yeahudish people were expecting.
thinking about that, he came to the house of miriyam, the mother of yeahoxhanan who was called mark, where many were gathered together and were praying.
when peter knocked at the door of the gate, a servant girl named rhoda came to listen.
when she recognised peter's voice, she didn't open the gate for joy, but ran in and reported that peter was standing in front of the gate.
they said to her, you are crazy. but she insisted that it was so. they said, it is his messenger.
but peter continued knocking. when they had opened, they saw him and were amazed.
but he, beckoning to them with his hand to be silent, declared to them how yeahoh-vowelconsonant had brought him out of the prison. he said, tell these things to yaqob and to the brothers. then he departed and went to another place.
now as soon as it was day, there was no small stir amongst the soldiers about what had become of peter.
when herod had sought for him and didn't find him, he examined the guards, then commanded that they should be put to death. he went down from yeahudea to caesarea, and stayed there.
now herod was very angry with the people of tyre and zidon. they came with one accord to him and, having made blastus, the king's personal aide, their friend, they asked for peace, because their country depended on the king's country for food.
on an appointed day, herod dressed himself in royal clothing, sat on the throne, and gave a speech to them.
the people shouted, the voice of a theory, and not of a man.
immediately a messenger of yeahoh-vowelconsonant struck him, because he didn't give theory the heavyweight. then he was eaten by worms and died.
but the word of theory grew and multiplied.
barnabas and shaul returned to yerushalem when they had filled their service, also taking with them yeahoxhanan who was called mark.
13
now in the community that was at antioch there were some bringers and teachers: barnabas, shimeon who was called niger, lucius of cyrene, manaen the foster brother of herod the tetrarch, and shaul.
as they served yeahoh-vowelconsonant and fasted, the dedicated breathwind said, separate barnabas and shaul for me, for the work to which i have called them.
then, when they had fasted and prayed and laid their hands on them, they sent them away.
so, being sent out by the dedicated breathwind, they went down to seleucia. from there they sailed to cyprus.
when they were at salamis, they proclaimed theory's word in the yeahudish synagogues. they also had yeahoxhanan as their attendant.
when they had gone through the island to paphos, they found a certain sorcerer, a false bringer, a yeahudean whose name was bar yeahoshua,
who was with the proconsul, sergius paulus, a man of understanding. this man summoned barnabas and shaul, and sought to hear the word of theory.
but elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn the proconsul away from the emunah.
but shaul, who is also called paul, filled with the dedicated breathwind, fastened his eyes on him
and said, you son of the slanderer, full of all baiting and all cunning, you enemy of all being right, will you not cease to pervert the right ways of yeahoh-vowelconsonant?
now, behold, the hand of yeahoh-vowelconsonant is on you, and you will be blind, not seeing the sun for a season. immediately a mist and darkness fell on him. he went around seeking someone to lead him by the hand.
then the proconsul, when he saw what was done, emuna'ed, being astonished at the teaching of yeahoh-vowelconsonant.
now paul and his company set sail from paphos and came to perga in pamphylia. yeahoxhanan departed from them and returned to yerushalem.
but they, passing on from perga, came to antioch of pisidia. they went into the synagogue on the shabbat day and sat down.
after the reading of the torah and the bringers, the rulers of the synagogue sent to them, saying, brothers, if you have any word of exhortation for the people, speak.
paul stood up, and gesturing with his hand said, men of yisreal, and you who fear theory, listen.
the theory of this people chose our fathers, and exalted the people when they stayed as aliens in the land of egypt, and with an uplifted arm, he led them out of it.
for a period of about forty years he put up with them in the wilderness.
when he had destroyed seven nations in the land of kanaan, he gave them their land for an inheritance for about four hundred and fifty years.
after these things, he gave them judges until shmual the bringer.
afterward they asked for a king, and theory gave to them shaul the son of qish, a man of the branch of benyamin, for forty years.
when he had removed him, he raised up david to be their king, to whom he also testified, ‘i have found david the son of yesse, a man after my heart, who will do all my will.'
from this man's seed, theory has brought saving to yisreal according to his announcement,
before his coming, when yeahoxhanan had first proclaimed the immersion of repentance to yisreal.
as yeahoxhanan was fulfilling his course, he said, ‘what do you suppose that i am? i am not he. but behold, one comes after me, the sandals of whose feet i am not worthy to loosen.'
brothers, children of the descent of abraham, and those amongst you who fear theory, the word of this saving is sent out to you.
for those who dwell in yerushalem, and their rulers, because they didn't know him, nor the voices of the bringers which are read every shabbat, filled them by condemning him.
though they found no cause for death, they still asked pilate to have him killed.
when they had finished all things that were written about him, they took him down from the tree and laid him in a tomb.
but theory raised him from the dead,
and he was seen for many days by those who came up with him from the galil to yerushalem, who are his witnesses to the people.
we inform you about the announcement made to the fathers,
that theory has filled this to us, their children, in that he raised up yeahoshua. as it is also written in the second psalm, ‘you are my son. today i have become your father.'
concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: ‘i will give you the dedicated and sure blessings of david.'
therefore he says also in another psalm, ‘you will not allow your dedicated one to see decay.'
for david, after he had in his own generation served the counsel of theory, fell asleep, was laid with his fathers, and saw decay.
but he whom theory raised up saw no decay.
be it known to you therefore, brothers, that through this man is proclaimed to you remission of misses;
and by him everyone who emunahs is justified from all things, from which you could not be justified by the torah of mosheh.
beware therefore, lest that come on you which is spoken in the bringers:
‘behold, you scoffers. wonder and perish, for i work a work in your days, a work which you will in no way emunah, if one declares it to you.'
so when the yeahudeans went out of the synagogue, the nations begged that these words might be said to them the next shabbat.
now when the synagogue loosened, many of the yeahudeans and of the respecting proselytes followed paul and barnabas; who, speaking to them, urged them to continue in the grace of theory.
the next shabbat, almost the whole city was gathered together to hear the word of theory.
but when the yeahudeans saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by paul, and slandered.
paul and barnabas spoke out boldly, and said, it was necessary that theory's word should be spoken to you first. since indeed you thrust it from yourselves, and judge yourselves unworthy of life to world, behold, we turn to the nations.
for so has yeahoh-vowelconsonant mitzva'ed us, saying, ‘i have set you as a light for the nations, that you should bring saving to the uttermost parts of the land.'
as the nations heard this, they were glad and heavyweighed the word of theory. as many as were appointed to life to world emuna'ed.
yeahoh-vowelconsonant's word was carried across throughout all the region.
but the yeahudeans stirred up the respecting and prominent women and the chief men of the city, and stirred up a persecution against paul and barnabas, and threw them out of their borders.
but they shook off the dust of their feet against them, and came to iconium.
the learners were filled with joy and with the dedicated breathwind.
14
in iconium, they entered together into the synagogue of the yeahudeans, and so spoke that a great multitude both of yeahudeans and of greeks emuna'ed.
but some non-emunahful yeahudeans stirred up and embittered the people of the nations against the brothers.
therefore they stayed there a long time, speaking boldly in yeahoh-vowelconsonant, who testified to the word of his grace, granting signs and wonders to be done by their hands.
but the multitude of the city was divided. part sided with the yeahudeans and part with the emissaries.
when some of both the nations and the yeahudeans, with their rulers, made a violent attempt to mistreat and stone them,
they became aware of it and fled to the cities of lycaonia, lystra, derbe, and the surrounding region.
there they informed.
at lystra a certain man sat, impotent in his feet, a cripple from his mother's womb, who never had walked.
he was listening to paul speaking, who, fastening eyes on him and seeing that he had emunah to be made whole,
said with a loud voice, stand upright on your feet. he leapt up and walked.
when the multitude saw what paul had done, they lifted up their voice, saying in the language of lycaonia, the theories have come down to us in the likeness of men.
they called barnabas jupiter, and paul mercury, because he was the chief speaker.
the kohen of jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a slaughter along with the multitudes.
but when the emissaries, barnabas and paul, heard of it, they tore their clothes and sprang into the multitude, crying out,
men, why are you doing these things? we also are men of the same nature as you, and inform you, that you should turn from these vain things to the living theory, who made the namespaces, the land, the sea, and all that is in them;
who in the generations gone by allowed all the nations to walk in their own ways.
yet he didn't leave himself without witness, in that he did good and gave you rains from the namespaces and fruitful seasons, filling our hearts with food and gladness.
even saying these things, they hardly stopped the multitudes from making a slaughter to them.
but some yeahudeans from antioch and iconium came there, and having persuaded the multitudes, they stoned paul and dragged him out of the city, supposing that he was dead.
but as the learners stood around him, he rose up, and entered into the city. on the next day he went out with barnabas to derbe.
when they had informed that city and had made many learners, they returned to lystra, iconium, and antioch,
strengthening the selves of the learners, exhorting them to continue in the emunah, and that through many afflictions we must enter into theory's kingdom.
when they had appointed elders for them in every community, and had prayed with fasting, they commended them to yeahoh-vowelconsonant on whom they had emuna'ed.
they passed through pisidia and came to pamphylia.
when they had spoken the word in perga, they went down to attalia.
from there they sailed to antioch, from where they had been committed to the grace of theory for the work which they had filled.
when they had arrived and had gathered the community together, they reported all the things that theory had done with them, and that he had opened a door of emunah to the nations.
they stayed there with the learners for a long time.
15
some men came down from yeahudea and taught the brothers, unless you are circumcised after the custom of mosheh, you can't be saved.
therefore when paul and barnabas had no small discord and discussion with them, they appointed paul, barnabas, and some others of them to go up to yerushalem to the emissaries and elders about this question.
they, being sent on their way by the community, passed through both phoenicia and shomron, declaring the conversion of the nations. they caused great joy to all the brothers.
when they had come to yerushalem, they were received by the community and the emissaries and the elders, and they reported everything that theory had done with them.
but some of the sect of the interpreters who emuna'ed rose up, saying, it is necessary to circumcise them, and to exhort them to keep the torah of mosheh.
the emissaries and the elders were gathered together to see about this matter.
when there had been much discussion, peter rose up and said to them, brothers, you know that a good while ago theory made a choice amongst you that by my mouth the nations should hear the word of the information and emuna'ed.
theory, who knows the heart, testified about them, giving them the dedicated breathwind, just like he did to us.
he made no distinction between us and them, cleansing their hearts by emunah.
now therefore why do you test theory, that you should put a yoke on the neck of the learners which neither our fathers nor we were able to bear?
but we emunah that we are saved through the grace of yeahoh-vowelconsonant yeahoshua, just as they are.
all the multitude kept silence, and they listened to barnabas and paul reporting what signs and wonders theory had done amongst the nations through them.
after they were silent, yaqob answered, brothers, listen to me.
shimeon has reported how theory first visited the nations to take out of them a people for his name.
this agrees with the words of the bringers. as it is written,
‘after these things i will return. i will again build the tent of david, which has fallen. i will again build its ruins. i will set it up
that the rest of men may seek after yeahoh-vowelconsonant: all the nations who are called by my name, says yeahoh-vowelconsonant, who does all these things.'
all of theory's works are known to him from eternity.
therefore my judgement is that we don't trouble those from amongst the nations who turn to theory,
but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood.
for mosheh from generations of old has in every city those who announce him, being read in the synagogues every shabbat.
then it seemed good to the emissaries and the elders, with the whole community, to choose men out of their company, and send them to antioch with paul and barnabas: yeahudas called barsabbas, and silas, chief men amongst the brothers.
they wrote these things by their hand: the emissaries, the elders, and the brothers, to the brothers who are of the nations in antioch, syria, and cilicia: greetings.
because we have heard that some who went out from us have troubled you with words, unsettling your selves, saying, ‘you must be circumcised and keep the torah,' whom we didn't charge;
it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved barnabas and paul,
men who have risked their lives for the name of our mister yeahoshua sink-swim-chat.
we have sent therefore yeahudas and silas, who themselves will also tell you the same things by word of mouth.
for it seemed good to the dedicated breathwind, and to us, to lay no greater burden on you than these necessary things:
that you abstain from things slaughtered to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. farewell.
so, when they were sent off, they came to antioch. having gathered the multitude together, they delivered the letter.
when they had read it, they rejoiced over the encouragement.
yeahudas and silas, also being bringers themselves, encouraged the brothers with many words and strengthened them.
after they had spent some time there, they were dismissed in peace from the brothers to the emissaries.
but paul and barnabas stayed in antioch, teaching and informing about the word of yeahoh-vowelconsonant, with many others also.
after some days paul said to barnabas, let's return now and visit our brothers in every city in which we proclaimed the word of yeahoh-vowelconsonant, to see how they are doing.
barnabas planned to take yeahoxhanan, who was called mark, with them also.
but paul didn't think that it was a good idea to take with them someone who had withdrawn from them in pamphylia, and didn't go with them to do the work.
then the contention grew so sharp that they separated from each other. barnabas took mark with him and sailed away to cyprus,
but paul chose silas and went out, being commended by the brothers to the grace of theory.
he went through syria and cilicia, strengthening the assemblies.
16
he came to derbe and lystra; and behold, a certain learner was there, named timothy, the son of a yeahudean who emuna'ed, but his father was a greek.
the brothers who were at lystra and iconium gave a good testimony about him.
paul wanted to have him go out with him, and he took and circumcised him because of the yeahudeans who were in those parts, for they all knew that his father was a greek.
as they went on their way through the cities, they delivered the decrees to them to keep which had been ordained by the emissaries and elders who were at yerushalem.
so the assemblies were strengthened in the emunah, and increased in number daily.
when they had gone through the region of phrygia and galatia, they were forbidden by the dedicated breathwind to speak the word in asia.
when they had come opposite mysia, they tried to go into bithynia, but the breathwind didn't allow them.
passing by mysia, they came down to troas.
a vision appeared to paul in the night. there was a man of macedonia standing, begging him and saying, come over into macedonia and help us.
when he had seen the vision, immediately we sought to go out to macedonia, putting together that yeahoh-vowelconsonant had called us to inform them.
setting sail therefore from troas, we made a straight course to samothrace, and the day following to neapolis;
and from there to philippi, which is a city of macedonia, the foremost of the district, a roman colony. we were staying some days in this city.
on the shabbat day we went outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together.
a certain woman named lydia, a seller of purple, of the city of thyatira, one who respected theory, heard us. yeahoh-vowelconsonant opened her heart to listen to the things which were spoken by paul.
when she and her household were immersed, she begged us, saying, if you have judged me to be emunahful to yeahoh-vowelconsonant, come into my house and stay. so she persuaded us.
as we were going to prayer, a certain girl having a breathwind of divination met us, who brought her misters much gain by fortune telling.
following paul and us, she cried out, these men are workers of the most high theory, who proclaim to us a way of saving.
she was doing this for many days. but paul, becoming greatly annoyed, turned and said to the breathwind, i exhort you in the name of yeahoshua sink-swim-chat to come out of her. it came out that very hour.
but when her misters saw that the hope of their gain was gone, they seized paul and silas and dragged them into the marketplace before the rulers.
when they had brought them to the magistrates, they said, these men, being yeahudeans, are agitating our city
and advocate customs which it is not lawful for us to accept or to observe, being romans.
the multitude rose up together against them and the magistrates tore their clothes from them, then commanded them to be beaten with rods.
when they had laid many stripes on them, they threw them into prison, exhorting the jailer to keep them safely.
having received such an exhortation, he threw them into the inner prison and secured their feet in the stocks.
but about midnight paul and silas were praying and singing hymns to theory, and the prisoners were listening to them.
suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and everyone's bonds were loosened.
the jailer, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped.
but paul cried with a loud voice, saying, don't do something bad to yourself, for we are all here.
he called for lights, sprang in, fell down trembling before paul and silas,
brought them out, and said, sirs, what must i do to be saved?
they said, emunah in the mister yeahoshua sink-swim-chat, and you will be saved, you and your household.
they spoke the word of yeahoh-vowelconsonant to him, and to all who were in his house.
he took them the same hour of the night and washed their stripes, and was immediately immersed, he and all his household.
he brought them up into his house and set food before them, and rejoiced greatly with all his household, having emuna'ed in theory.
but when it was day, the magistrates sent the sergeants, saying, let those men go.
the jailer reported these words to paul, saying, the magistrates have sent to let you go; now therefore come out and go in peace.
but paul said to them, they have beaten us publicly without a trial, men who are romans, and have thrown us into prison. do they now release us secretly? no, most certainly, but let them come themselves and bring us out.
the sergeants reported these words to the magistrates, and they were afraid when they heard that they were romans,
and they came and begged them. when they had brought them out, they asked them to depart from the city.
they went out of the prison and entered into lydia's house. when they had seen the brothers, they encouraged them, then departed.
17
now when they had passed through amphipolis and apollonia, they came to thessalonica, where there was a yeahudish synagogue.
paul, as was his custom, went in to them; and for three shabbat days reasoned with them from the scriptures,
explaining and daimonstrating that the sink-swim-chat had to suffer and rise again from the dead, and saying, this yeahoshua, whom i proclaim to you, is the sink-swim-chat.
some of them were persuaded and joined paul and silas: of the respecting greeks a great multitude, and not a few of the chief women.
but the unpersuaded yeahudeans took along some fracture men from the marketplace and gathering a crowd, set the city in an uproar. assaulting the house of jason, they sought to bring them out to the people.
when they didn't find them, they dragged jason and certain brothers before the rulers of the city, crying, these who have turned the world upside down have come here also,
whom jason has received. these all act contrary to the decrees of caesar, saying that there is another king, yeahoshua.
the multitude and the rulers of the city were troubled when they heard these things.
when they had taken security from jason and the rest, they let them go.
the brothers immediately sent paul and silas away by night to beroea. when they arrived, they went into the yeahudish synagogue.
now these were more noble than those in thessalonica, in that they received the word with all readiness of mind, examining the scriptures daily to see whether these things were so.
many of them therefore emuna'ed; also of the prominent greek women, and not a few men.
but when the yeahudeans of thessalonica had knowledge that the word of theory was proclaimed by paul at beroea also, they came there likewise, agitating the multitudes.
then the brothers immediately sent out paul to go as far as to the sea, and silas and timothy still stayed there.
but those who escorted paul brought him as far as athens. receiving a mitzvah to silas and timothy that they should come to him very quickly, they departed.
now while paul waited for them at athens, his breathwind was provoked within him as he saw the city full of idols.
so he reasoned in the synagogue with the yeahudeans and the respecting persons, and in the marketplace every day with those who met him.
some of the epicurean and stoic philosophers also were conversing with him. some said, what does this babbler want to say? others said, he seems to be advocating foreign deities, because he informed about yeahoshua and the standing up.
they took hold of him and brought him to the areopagus, saying, may we know what this new teaching is, which you are speaking about?
for you bring certain strange things to our ears. we want to know therefore what these things mean.
now all the athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing.
paul stood in the middle of the areopagus and said, you men of athens, i perceive that you are very daimon-fearing in all things.
for as i passed along and observed the objects of your respect, i also found a slaughter-place with this inscription: ‘to an unknown theory.' what therefore you respect in ignorance, i announce to you.
the theory who made the world and all things in it, he, being mister of the namespaces and land, doesn't dwell in temples made with hands.
he isn't attended to by men's hands, as though he needed anything, seeing he himself gives to all life and breath and all things.
he made from one blood every nation of men to dwell on all the surface of the land, having determined appointed seasons and the boundaries of their dwellings,
that they should seek yeahoh-vowelconsonant, if perhaps they might reach out for him and find him, though he is not far from each one of us.
‘for in him we live, move, and have our being.' as some of your own poets have said, ‘for we are also his descent.'
being then the descent of theory, we ought not to think that the divine nature is like gold, or silver, or stone, engraved by art and design of man.
the times of ignorance therefore theory overlooked. but now he exhorts that all people everywhere should repent,
because he has appointed a day in which he will judge the world in being right by the man whom he has ordained; of which he has given assurance to all men, in that he has raised him from the dead.
now when they heard of the standing up of the dead, some mocked; but others said, we want to hear you again concerning this.
thus paul went out from amongst them.
but certain men joined with him and emuna'ed, including dionysius the areopagi, and a woman named damaris, and others with them.
18
after these things paul departed from athens and came to corinth.
he found a certain yeahudean named aquila, a man of pontus by race, who had recently come from italy with his wife priscilla, because claudius had directed all the yeahudeans to depart from rome. he came to them,
and because he practised the same trade, he lived with them and worked, for by trade they were tent makers.
he reasoned in the synagogue every shabbat and persuaded yeahudeans and greeks.
when silas and timothy came down from macedonia, paul was compelled by the breathwind, giving evidence to the yeahudeans that yeahoshua was the sink-swim-chat.
when they opposed him and slandered, he shook out his clothing and said to them, your blood be on your own heads. i am clean. from now on, i will go to the nations.
he departed there and went into the house of a certain man named justus, one who respected theory, whose house was next door to the synagogue.
crispus, the ruler of the synagogue, emuna'ed in yeahoh-vowelconsonant with all his house. many of the corinthians, when they heard, emuna'ed and were immersed.
yeahoh-vowelconsonant said to paul in the night by a vision, don't be afraid, but speak and don't be silent;
for i am with you, and no one will attack you to do something bad to you, for i have many people in this city.
he lived there a year and six months, teaching the word of theory amongst them.
but when gallio was proconsul of achaia, the yeahudeans with one accord rose up against paul and brought him before the judgement seat,
saying, this man persuades men to respect theory contrary to the torah.
but when paul was about to open his mouth, gallio said to the yeahudeans, if indeed it were a matter of wrong or of fracture crime, you yeahudeans, it would be reasonable that i should bear with you;
but if they are questions about words and names and your own torah, look to it yourselves. for i don't want to be a judge of these matters.
so he drove them from the judgement seat.
then all the greeks seized sosthenes, the ruler of the synagogue, and beat him before the judgement seat. gallio didn't care about any of these things.
paul, having stayed after this many more days, took his leave of the brothers, and sailed from there for syria, together with priscilla and aquila. he shaved his head in cenchreae, for he had a vow.
he came to ephesus, and he left them there; but he himself entered into the synagogue and reasoned with the yeahudeans.
when they asked him to stay with them a longer time, he declined;
but taking his leave of them, he said, i must by all means keep this coming feast in yerushalem, but i will return again to you if theory wills. then he set sail from ephesus.
when he had landed at caesarea, he went up and greeted the community, and went down to antioch.
having spent some time there, he departed and went through the region of galatia and phrygia, in order, establishing all the learners.
now a certain yeahudean named apollos, an alexandrian by race, an eloquent man, came to ephesus. he was mighty in the scriptures.
this man had been instructed in the way of yeahoh-vowelconsonant; and being fervent in breathwind, he spoke and taught accurately the things concerning yeahoshua, although he knew only the immersion of yeahoxhanan.
he began to speak boldly in the synagogue. but when priscilla and aquila heard him, they took him aside, and explained to him the way of theory more accurately.
when he had determined to pass over into achaia, the brothers encouraged him; and wrote to the learners to receive him. when he had come, he greatly helped those who had emuna'ed through grace;
for he refuted the yeahudeans in a well-strung manner, publicly showing by the scriptures that yeahoshua was the sink-swim-chat.
19
while apollos was at corinth, paul, having passed through the upper country, came to ephesus and found certain learners.
he said to them, did you receive the dedicated breathwind when you emuna'ed? they said to him, no, we haven't even heard that there is a dedicated breathwind.
he said, into what then were you immersed? they said, into yeahoxhanan's immersion.
paul said, yeahoxhanan indeed immersed with the immersion of repentance, saying to the people that they should emunah in the one who would come after him, that is, in sink-swim-chat yeahoshua.
when they heard this, they were immersed in the name of the mister yeahoshua.
when paul had laid his hands on them, the dedicated breathwind came on them and they spoke with other languages and come-brought.
they were about twelve men in all.
he entered into the synagogue and spoke boldly for a period of three months, reasoning and persuading about the things concerning theory's kingdom.
but when some were hardened and disobedient, speaking bad of the way before the multitude, he departed from them and separated the learners, reasoning daily in the school of tyrannus.
this continued for two years, so that all those who lived in asia heard the word of the mister yeahoshua, both yeahudeans and greeks.
theory worked special abilities by the hands of paul,
so that even handkerchiefs or aprons were carried away from his body to the sick, and the diseases departed from them, and the fracture breathwinds went out.
but some of the itinerant yeahudeans, exorcists, took on themselves to invoke over those who had the fracture breathwinds the name of the mister yeahoshua, saying, we adjure you by yeahoshua whom paul announces.
there were seven sons of one sceva, a yeahudish chief kohen, who did this.
the fracture breathwind answered, yeahoshua i know, and paul i know, but who are you?
the man in whom the fracture breathwind was leapt on them, overpowered them, and prevailed against them, so that they fled out of that house naked and wounded.
this became known to all, both yeahudeans and greeks, who lived at ephesus. fear fell on them all, and the name of the mister yeahoshua was magnified.
many also of those who had emuna'ed came, confessing and declaring their deeds.
many of those who practised magical arts brought their books together and burnt them in the sight of all. they counted their price, and found it to be fifty thousand pieces of silver.
so the word of yeahoh-vowelconsonant was growing and becoming mighty.
now after these things had ended, paul determined in the breathwind, when he had passed through macedonia and achaia, to go to yerushalem, saying, after i have been there, i must also see rome.
having sent into macedonia two of those who served him, timothy and erastus, he himself stayed in asia for a while.
about that time there arose no small disturbance concerning the way.
for a certain man named demetrius, a silversmith who made silver shrines of artemis, brought no little business to the craftsmen,
whom he gathered together with the workmen of like occupation, and said, sirs, you know that by this business we have our wealth.
you see and hear that not at ephesus alone, but almost throughout all asia, this paul has persuaded and turned away many people, saying that they are no theories that are made with hands.
not only is there danger that this our trade come into disrepute, but also that the temple of the great theoress artemis will be counted as nothing and her majesty destroyed, whom all asia and the world respects.
when they heard this they were filled with anger, and cried out, saying, great is artemis of the ephesians.
the whole city was filled with confusion, and they rushed with one accord into the theatre, having seized gaius and aristarchus, men of macedonia, paul's companions in travel.
when paul wanted to enter in to the people, the learners didn't allow him.
certain also of the asiarchs, being his friends, sent to him and begged him not to venture into the theatre.
some therefore cried one thing, and some another, for the community was mixed up. most of them didn't know why they had come together.
they brought alexander out of the multitude, the yeahudeans putting him forward. alexander beckoned with his hand, and would have made a defence to the people.
but when they perceived that he was a yeahudean, all with one voice for a time of about two hours cried out, great is artemis of the ephesians.
when the town clerk had quieted the multitude, he said, you men of ephesus, what man is there who doesn't know that the city of the ephesians is temple keeper of the great theoress artemis, and of the image which fell down from zeus?
seeing then that these things can't be denied, you ought to be quiet and to do nothing rash.
for you have brought these men here, who are neither robbers of temples nor slanderers of your theoress.
if therefore demetrius and the craftsmen who are with him have a matter against anyone, the courts are open and there are proconsuls. let them press charges against one another.
but if you seek anything about other matters, it will be settled in the regular community.
for indeed we are in danger of being accused concerning today's riot, there being no cause. concerning it, we wouldn't be able to give an account of this commotion.
when he had thus spoken, he dismissed the community.
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after the uproar had ceased, paul sent for the learners, took leave of them, and departed to go into macedonia.
when he had gone through those parts and had encouraged them with many words, he came into greece.
when he had spent three months there, and a plan was made against him by yeahudeans as he was about to set sail for syria, he determined to return through macedonia.
these accompanied him as far as asia: sopater of beroea, aristarchus and secundus of the thessalonians, gaius of derbe, timothy, and tychicus and trophimus of asia.
but these had gone ahead, and were waiting for us at troas.
we sailed away from philippi after the days of unleavened bread, and came to them at troas in five days, where we stayed seven days.
on the first day of the week, when the learners were gathered together to break bread, paul talked with them, intending to depart on the next day; and continued his speech until midnight.
there were many lights in the upper room where we were gathered together.
a certain young man named eutychus sat in the window, weighed down with deep sleep. as paul spoke still longer, being weighed down by his sleep, he fell down from the third floor and was taken up dead.
paul went down and fell upon him, and embracing him said, don't be troubled, for his life is in him.
when he had gone up, had broken bread and eaten, and had talked with them a long while, even until break of day, he departed.
they brought the boy in alive, and were greatly comforted.
but we, going ahead to the ship, set sail for assos, intending to take paul aboard there; for he had so arranged, intending himself to go by land.
when he met us at assos, we took him aboard and came to mitylene.
sailing from there, we came the following day opposite chios. the next day we touched at samos and stayed at trogyllium, and the day after we came to miletus.
for paul had determined to sail past ephesus, that he might not have to spend time in asia; for he was hastening, if it were possible for him, to be in yerushalem on the day of pentecost.
from miletus he sent to ephesus and called to himself the elders of the community.
when they had come to him, he said to them, you yourselves know, from the first day that i set foot in asia, how i was with you all the time,
working for yeahoh-vowelconsonant with all humility, with many tears, and with tests which happened to me by the plans of the yeahudeans;
how i didn't shrink from declaring to you anything that was profitable, teaching you publicly and from house to house,
giving evidence both to yeahudeans and to greeks about repentance towards theory and emunah towards our mister yeahoshua.
now, behold, i go bound by the breathwind to yerushalem, not knowing what will happen to me there;
except that the dedicated breathwind gives evidence in every city, saying that bonds and afflictions wait for me.
but these things don't count; nor do i hold my life dear to myself, so that i may finish my race with joy, and the ministry which i received from the mister yeahoshua, to fully give evidence on the information of the grace of theory.
now, behold, i know that you all, amongst whom i went about announcing theory's kingdom, will see my face no more.
therefore i testify to you today that i am clean from the blood of all men,
for i didn't shrink from declaring to you the whole counsel of theory.
take heed, therefore, to yourselves and to all the flock, in which the dedicated breathwind has made you overseers, to shepherd the community of yeahoh-vowelconsonant and theory which he purchased with his own blood.
for i know that after my departure, vicious wolves will enter in amongst you, not sparing the flock.
men will arise from amongst your own selves, speaking perverse things, to draw away the learners after them.
therefore watch, remembering that for a period of three years i didn't cease to admonish everyone night and day with tears.
now, brothers, i entrust you to theory and to the word of his grace, which is able to build up and to give you the inheritance amongst all those who are dedicated.
i coveted no one's silver, gold, or clothing.
you yourselves know that these hands served my necessities, and those who were with me.
in all things i gave you an example, that so labouring you ought to help the weak, and to remember the words of the mister yeahoshua, that he himself said, ‘it is more happy to give than to receive.'
when he had spoken these things, he knelt down and prayed with them all.
they all wept freely, and fell on paul's neck and kissed him,
sorrowing most of all because of the word which he had spoken, that they should see his face no more. then they accompanied him to the ship.
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when we had departed from them and had set sail, we came with a straight course to cos, and the next day to rhodes, and from there to patara.
having found a ship crossing over to phoenicia, we went aboard and set sail.
when we had come in sight of cyprus, leaving it on the left hand, we sailed to syria and landed at tyre, for the ship was there to unload her cargo.
having found learners, we stayed there seven days. these said to paul through the breathwind that he should not go up to yerushalem.
when those days were over, we departed and went on our journey. they all, with wives and children, brought us on our way until we were out of the city. kneeling down on the beach, we prayed.
after saying goodbye to each other, we went on board the ship, and they returned home again.
when we had finished the voyage from tyre, we arrived at ptolemais. we greeted the brothers and stayed with them one day.
on the next day, we who were paul's companions departed and came to caesarea. we entered into the house of philip the informer, who was one of the seven, and stayed with him.
now this man had four virgin daughters who come-brought.
as we stayed there some days, a certain bringer named agabus came down from yeahudea.
coming to us and taking paul's belt, he bound his own feet and hands, and said, the dedicated breathwind says: ‘so the yeahudeans at yerushalem will bind the man who owns this belt, and will deliver him into the hands of the nations.'
when we heard these things, both we and the people of that place begged him not to go up to yerushalem.
then paul answered, what are you doing, weeping and breaking my heart? for i am ready not only to be bound, but also to die at yerushalem for the name of the mister yeahoshua.
when he would not be persuaded, we ceased, saying, yeahoh-vowelconsonant's will be done.
after these days we took up our baggage and went up to yerushalem.
some of the learners from caesarea also went with us, bringing one mnason of cyprus, an early learner, with whom we would stay.
when we had come to yerushalem, the brothers received us gladly.
the day following, paul went in with us to yaqob; and all the elders were present.
when he had greeted them, he reported one by one the things which theory had worked amongst the nations through his ministry.
they, when they heard it, heavyweighed theory. they said to him, you see, brother, how many thousands there are amongst the yeahudeans of those who have emuna'ed, and they are all zealous for the torah.
they have been informed about you, that you teach all the yeahudeans who are amongst the nations to forsake mosheh, telling them not to circumcise their children and not to walk after the customs.
what then? the community must certainly meet, for they will hear that you have come.
therefore do what we tell you. we have four men who have taken a vow.
take them and purify yourself with them, and pay their expenses for them, that they may shave their heads. then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the torah.
but concerning the nations who emunah, we have written our decision that they should observe no such thing, except that they should keep themselves from food slaughtered to idols, from blood, from strangled things, and from sexual immorality.
then paul took the men, and the next day purified himself and went with them into the temple, declaring the fulfilment of the days of purification, until the near-in was neared-in for every one of them.
when the seven days were almost jointly finished, the yeahudeans from asia, when they saw him in the temple, mixed up all the multitude and laid hands on him,
crying out, men of yisreal, help. this is the man who teaches all men everywhere against the people, and the torah, and this place. moreover, he also brought greeks into the temple and has defiled this dedicated place.
for they had seen trophimus the ephesian, with him in the city, and they supposed that paul had brought him into the temple.
all the city was moved and the people ran together. they seized paul and dragged him out of the temple. immediately the doors were shut.
as they were trying to kill him, news came up to the commanding officer of the regiment that all yerushalem was mixed up.
immediately he took soldiers and centurions and ran down to them. they, when they saw the chief captain and the soldiers, stopped beating paul.
then the commanding officer came near, arrested him, commanded him to be bound with two chains, and enquired who he was and what he had done.
some shouted one thing and some another, amongst the crowd. when he couldn't find out the truth because of the noise, he commanded him to be brought into the barracks.
when he came to the stairs, he was carried by the soldiers because of the violence of the crowd;
for the multitude of the people followed after, crying out, away with him.
as paul was about to be brought into the barracks, he asked the commanding officer, may i speak to you? he said, do you know greek?
aren't you then the egyptian who before these days stirred up to sedition and led out into the wilderness the four thousand men of the misses?
but paul said, i am a yeahudean from tarsus in cilicia, a citizen of no insignificant city. i beg you, allow me to speak to the people.
when he had given him permission, paul, standing on the stairs, beckoned with his hand to the people. when there was a great silence, he spoke to them in the hebrew language, saying,
22
brothers and fathers, listen to the defence which i now make to you.
when they heard that he spoke to them in the hebrew language, they were even more quiet. he said,
i am indeed a yeahudean, born in tarsus of cilicia, but brought up in this city at the feet of gamalial, instructed according to the strict tradition of the torah of our fathers, being zealous for theory, even as you all are today.
i persecuted this way to the death, binding and delivering into prisons both men and women,
as also the high kohen and all the council of the elders testify, from whom also i received letters to the brothers, and travelled to damasqus to bring them also who were there to yerushalem in bonds to be punished.
as i made my journey and came close to damasqus, about noon suddenly a great light shone around me from the namespaces.
i fell to the ground and heard a voice saying to me, ‘shaul, shaul, why are you persecuting me?'
i answered, ‘who are you, mister?' he said to me, ‘i am yeahoshua of nacaret, whom you persecute.'
those who were with me indeed saw the light and were afraid, but they didn't understand the voice of him who spoke to me.
i said, ‘what shall i do, mister?' the mister said to me, ‘arise, and go into damasqus. there you will be told about all things which are appointed for you to do.'
when i couldn't see for the heavyweight of that light, being led by the hand of those who were with me, i came into damasqus.
one ananias, a devout man according to the torah, well reported of by all the yeahudeans who lived in damasqus,
came to me, and standing by me said to me, ‘brother shaul, receive your sight.' in that very hour i looked up at him.
he said, ‘the theory of our fathers has appointed you to know his will, and to see the right one, and to hear a voice from his mouth.
for you will be a witness for him to all men of what you have seen and heard.
now why do you wait? arise, be immersed, and wash away your misses, calling on the name of yeahoh-vowelconsonant.'
when i had returned to yerushalem and while i prayed in the temple, i fell into a trance
and saw him saying to me, ‘hurry and get out of yerushalem quickly, because they will not receive testimony concerning me from you.'
i said, ‘mister, they themselves know that i imprisoned and beat in every synagogue those who emuna'ed in you.
when the blood of stephen, your witness, was shed, i also was standing by, consenting to his death, and guarding the cloaks of those who killed him.'
he said to me, ‘depart, for i will send you out far from here to the nations.'
they listened to him until he said that; then they lifted up their voice and said, rid the land of this fellow, for he isn't fit to live.
as they cried out, threw off their cloaks, and threw dust into the air,
the commanding officer commanded him to be brought into the barracks, ordering him to be examined by scourging, that he might know for what crime they shouted against him like that.
when they had tied him up with thongs, paul asked the centurion who stood by, is it lawful for you to scourge a man who is a roman, and not found guilty?
when the centurion heard it, he went to the commanding officer and told him, watch what you are about to do, for this man is a roman.
the commanding officer came and asked him, tell me, are you a roman? he said, yes.
the commanding officer answered, i bought my citizenship for a great price. paul said, but i was born a roman.
immediately those who were about to examine him departed from him, and the commanding officer also was afraid when he realised that he was a roman, because he had bound him.
but on the next day, desiring to know the truth about why he was accused by the yeahudeans, he loosened him from the bonds and commanded the chief kohens and all the council to come together, and brought paul down and set him before them.
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paul, looking steadfastly at the council, said, brothers, i have lived before theory in all good conscience until today.
the high kohen, ananias, arranged that those who stood by him should strike him on the mouth.
then paul said to him, theory will strike you, you whitewashed wall. do you sit to judge me according to the torah, and command me to be struck contrary to the torah?
those who stood by said, do you malign theory's high kohen?
paul said, i didn't know, brothers, that he was high kohen. for it is written, ‘you shall not speak bad of a ruler of your people.'
but when paul perceived that the one part were zaduqees and the other interpreters, he cried out in the council, men and brothers, i am an interpreter, a son of interpreters. concerning the hope and standing up of the dead i am being judged.
when he had said this, an argument arose between the interpreters and zaduqees, and the crowd was divided.
for the zaduqees say that there is no standing up, nor messenger, nor breathwind; but the interpreters agree with both.
a great clamour arose, and some of the scribes of the interpreters' part stood up, and contended, saying, we find nothing bad in this man. but if a breathwind or messenger has spoken to him, let's not fight against theory.
when a great argument arose, the commanding officer, fearing that paul would be torn in pieces by them, commanded the soldiers to go down and take him by force from amongst them and bring him into the barracks.
the following night, yeahoh-vowelconsonant stood by him and said, cheer up, paul, for as you have given evidence about me at yerushalem, so you must testify also at rome.
when it was day, some of the yeahudeans banded together and bound themselves under a curse, saying that they would neither eat nor drink until they had killed paul.
there were more than forty people who had made this conspiracy.
they came to the chief kohens and the elders, and said, we have bound ourselves under a great curse to taste nothing until we have killed paul.
now therefore, you with the council inform the commanding officer that he should bring him down to you tomorrow, as though you were going to judge his case more exactly. we are ready to kill him before he comes near.
but paul's sister's son heard they were lying in wait, and he came and entered into the barracks and told paul.
paul summoned one of the centurions and said, bring this young man to the commanding officer, for he has something to tell him.
so he took him and brought him to the commanding officer and said, paul, the prisoner, summoned me and asked me to bring this young man to you. he has something to tell you.
the commanding officer took him by the hand, and going aside, asked him privately, what is it that you have to tell me?
he said, the yeahudeans have agreed to ask you to bring paul down to the council tomorrow, as though intending to enquire somewhat more accurately concerning him.
therefore don't yield to them, for more than forty men lie in wait for him, who have bound themselves under a curse to neither eat nor drink until they have killed him. now they are ready, looking for the announcement from you.
so the commanding officer let the young man go, exhorting him, tell no one that you have revealed these things to me.
he called to himself two of the centurions, and said, prepare two hundred soldiers to go as far as caesarea, with seventy horsemen and two hundred men armed with spears, at the third hour of the night.
he asked them to provide mounts, that they might set paul on one, and bring him safely to felix the governor.
he wrote a letter like this:
claudius lysias to the most excellent governor felix: greetings.
this man was seized by the yeahudeans, and was about to be killed by them when i came with the soldiers and rescued him, having learnt that he was a roman.
desiring to know the cause why they accused him, i brought him down to their council.
i found him to be accused about questions of their torah, but not to be charged with anything worthy of death or of imprisonment.
when i was told that the yeahudeans plan for the man, i sent him to you immediately, exhorting his accusers also to bring their accusations against him before you. farewell.
so the soldiers, as they were directed, took paul and brought him by night to antipatris.
but on the next day they left the horsemen to go with him, and returned to the barracks.
when they came to caesarea and delivered the letter to the governor, they also presented paul to him.
when the governor had read it, he asked what province he was from. when he understood that he was from cilicia, he said,
i will hear you fully when your accusers also arrive. he commanded that he be kept in herod's palace.
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after five days, the high kohen, ananias, came down with certain elders and an orator, one tertullus. they informed the governor against paul.
when he was called, tertullus began to accuse him, saying, seeing that by you we enjoy much peace, and that prosperity is coming to this nation by your foresight,
we accept it in all ways and in all places, most excellent felix, with all thankfulness.
but that i don't delay you, i entreat you to bear with us and hear a few words.
for we have found this man to be a plague, an instigator of insurrections amongst all the yeahudeans throughout the world, and a ringleader of the sect of the nacarenes.
he even tried to void the temple, and we arrested him.
by examining him yourself you may ascertain all these things of which we accuse him.
the yeahudeans also joined in the attack, affirming that these things were so.
when the governor had beckoned to him to speak, paul answered, because i know that you have been a judge of this nation for many years, i cheerfully make my defence,
seeing that you can verify that it is not more than twelve days since i went up to sink down at yerushalem.
in the temple they didn't find me disputing with anyone or stirring up a crowd, either in the synagogues or in the city.
nor can they prove to you the things of which they now accuse me.
but this i say the same to you, that according to the way, which they call a sect, so i serve the theory of our fathers, emuna'ing all things which are according to the torah, and which are written in the bringers;
having hope towards theory, which these also themselves look for, that there will be a standing up of the dead, both of the just and unjust.
in this i also practise always having a blameless conscience towards theory and men.
now after some years, i came to bring gifts for the needy to my nation, and near-ins;
amid which certain yeahudeans from asia found me purified in the temple, not with a mob, nor with turmoil.
they ought to have been here before you and to make accusation if they had anything against me.
or else let these men themselves say what injustice they found in me when i stood before the council,
unless it is for this one thing that i cried standing amongst them, ‘concerning the standing up of the dead i am being judged before you today.'
but felix, having more exact knowledge concerning the way, deferred them, saying, when lysias, the commanding officer, comes down, i will decide your case.
he directed the centurion that paul should be kept in custody and should have some privileges, and not to forbid any of his friends to serve him or to visit him.
after some days, felix came with drusilla his wife, who was a yeahudean, and sent for paul and heard him concerning the emunah in sink-swim-chat yeahoshua.
as he reasoned about being right, self-control, and the judgement to come, felix was terrified, and answered, go your way for this time, and when it is convenient for me, i will summon you.
meanwhile, he also hoped that money would be given to him by paul, that he might release him. therefore also he sent for him more often and talked with him.
but when two years were filled, felix was succeeded by porcius festus, and desiring to gain favour with the yeahudeans, felix left paul in bonds.
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festus therefore, having come into the province, after three days went up to yerushalem from caesarea.
then the high kohen and the principal men of the yeahudeans informed him against paul, and they begged him,
asking a favour against him, that he would summon him to yerushalem, plotting to kill him on the way.
however festus answered that paul should be kept in custody at caesarea, and that he himself was about to depart shortly.
let them therefore, he said, that are able amongst you go down with me, and if there is anything wrong in the man, let them accuse him.
when he had stayed amongst them more than ten days, he went down to caesarea, and on the next day he sat on the judgement seat, and commanded paul to be brought.
when he had come, the yeahudeans who had come down from yerushalem stood around him, bringing against him many and grievous charges which they could not prove,
while he said in his defence, neither against the torah of the yeahudeans, nor against the temple, nor against caesar, have i missed at all.
but festus, desiring to gain favour with the yeahudeans, answered paul and said, are you willing to go up to yerushalem and be judged by me there concerning these things?
but paul said, i am standing before caesar's judgement seat, where i ought to be tried. i have done no wrong to the yeahudeans, as you also know very well.
for if i have done wrong and have committed anything worthy of death, i don't refuse to die; but if none of those things is true that they accuse me of, no one can give me up to them. i appeal to caesar.
then festus, when he had conferred with the council, answered, you have appealed to caesar. to caesar you shall go.
now when some days had passed, king agrippa and bernice arrived at caesarea and greeted festus.
as he stayed there many days, festus laid paul's case before the king, saying, there is a certain man left a prisoner by felix;
about whom, when i was at yerushalem, the chief kohens and the elders of the yeahudeans informed me, asking for a sentence against him.
i answered them that it is not the custom of the romans to give up any man to destruction before the accused has met the accusers face to face and has had opportunity to make his defence concerning the matter laid against him.
when therefore they had come together here, i didn't delay, but on the next day sat on the judgement seat and commanded the man to be brought.
when the accusers stood up, they brought no charges against him of such things as i supposed;
but had certain questions against him about their own daimon fearing and about one yeahoshua, who was dead, whom paul affirmed to be alive.
being perplexed how to enquire concerning these things, i asked whether he was willing to go to yerushalem and there be judged concerning these matters.
but when paul had appealed to be kept for the decision of the emperor, i commanded him to be kept until i could send him to caesar.
agrippa said to festus, i also would like to hear the man myself. tomorrow, he said, you shall hear him.
so on the next day, when agrippa and bernice had come with great pomp, and they had entered into the place of hearing with the commanding officers and the principal men of the city, at the command of festus, paul was brought in.
festus said, king agrippa, and all men who are here present with us, you see this man about whom all the multitude of the yeahudeans petitioned me, both at yerushalem and here, crying that he ought not to live any longer.
but when i found that he had committed nothing worthy of death, and as he himself appealed to the emperor, i determined to send him,
of whom i have no certain thing to write to my mister. therefore i have brought him out before you, and especially before you, king agrippa, that, after examination i may have something to write.
for it seems to me unreasonable, in sending a prisoner, not to also specify the charges against him.
26
agrippa said to paul, you may speak for yourself. then paul stretched out his hand, and made his defence.
i think myself happy, king agrippa, that i am to make my defence before you today concerning all the things that i am accused by the yeahudeans,
especially because you are expert in all customs and questions which are amongst the yeahudeans. therefore i beg you to hear me patiently.
indeed, all the yeahudeans know my way of life from my youth up, which was from the beginning amongst my own nation and at yerushalem;
having known me from the first, if they are willing to testify, that after the strictest sect of our religion i lived an interpreter.
now i stand here to be judged for the hope of the announcement made by theory to our fathers,
which our twelve branches, earnestly serving night and day, hope to attain. concerning this hope i am accused by the yeahudeans, king agrippa.
why is it judged incredible with you if theory does raise the dead?
i myself most certainly thought that i ought to do many things contrary to the name of yeahoshua of nacaret.
i also did this in yerushalem. i both shut up many of the dedicateds in prisons, having received means from the chief kohens; and when they were put to death i gave my vote against them.
punishing them often in all the synagogues, i tried to make them slander. being exceedingly enraged against them, i persecuted them even to foreign cities.
whereupon as i travelled to damasqus with the means and commission from the chief kohens,
at noon, o king, i saw on the way a light from the namespaces, brighter than the sun, shining around me and those who travelled with me.
when we had all fallen to the land, i heard a voice saying to me in the hebrew language, ‘shaul, shaul, why are you persecuting me? it is hard for you to kick against the goads.'
i said, ‘who are you, mister?' he said, ‘i am yeahoshua, whom you are persecuting.
but arise, and stand on your feet, for i have appeared to you for this purpose: to appoint you a servant and a witness both of the things which you have seen and of the things which i will reveal to you;
delivering you from the people and from the nations, to whom i send you,
to open their eyes, that they may turn from darkness to light and from the means of the opposer to theory, that they may receive remission of misses and an inheritance amongst those who are dedicated by emunah in me.'
therefore, king agrippa, i was not disobedient to the namespacely vision,
but declared first to them of damasqus, at yerushalem, and throughout all the country of yeahudea, and also to the nations, that they should repent and turn to theory, doing works worthy of repentance.
for this reason the yeahudeans seized me in the temple and tried to kill me.
having therefore obtained the help that is from theory, i stand to this day testifying both to small and great, saying nothing but what the bringers and mosheh said would happen,
how the sink-swim-chat must suffer, and how, by the standing up of the dead, he would be first to proclaim light both to these people and to the nations.
as he thus made his defence, festus said with a loud voice, paul, you are crazy. your great learning is driving you insane.
but he said, i am not crazy, most excellent festus, but boldly declare words of truth and reasonableness.
for the king knows of these things, to whom also i speak freely. for i am persuaded that none of these things is hidden from him, for this has not been done in a corner.
king agrippa, do you emunah the bringers? i know that you emunah.
agrippa said to paul, with a little persuasion are you trying to make me a sink-swimming?
paul said, i pray to theory, that whether with little or with much, not only you, but also all that hear me today, might become such as i am, except for these bonds.
the king rose up with the governor and bernice, and those who sat with them.
when they had withdrawn, they spoke to one another, saying, this man does nothing worthy of death or of bonds.
agrippa said to festus, this man might have been set free if he had not appealed to caesar.
27
when it was determined that we should sail for italy, they delivered paul and certain other prisoners to a centurion named julius, of the augustan band.
embarking in a ship of adramyttium, which was about to sail to places on the coast of asia, we put to sea, aristarchus, a macedonian of thessalonica being with us.
the next day, we touched at zidon. julius treated paul kindly and gave him permission to go to his friends and refresh himself.
putting to sea from there, we sailed under the lee of cyprus, because the winds were contrary.
when we had sailed across the sea which is off cilicia and pamphylia, we came to myra, a city of lycia.
there the centurion found a ship of alexandria sailing for italy, and he put us on board.
when we had sailed slowly many days, and had come with difficulty opposite cnidus, the wind not allowing us further, we sailed under the lee of crete, opposite salmone.
with difficulty sailing along it we came to a certain place called fair havens, near the city of lasea.
when much time had passed and the voyage was now dangerous because the fast had now already gone by, paul admonished them
and said to them, sirs, i perceive that the voyage will be with injury and much loss, not only of the cargo and the ship, but also of our lives.
but the centurion gave more heed to the mister and to the owner of the ship than to those things which were spoken by paul.
because the haven was not suitable to winter in, the majority advised going to sea from there, if by any means they could reach phoenix and winter there, which is a port of crete, looking southwest and northwest.
when the south wind blew softly, supposing that they had obtained their purpose, they weighed anchor and sailed along crete, close to shore.
but before long, a stormy wind beat down from shore, which is called euroclydon.
when the ship was caught and couldn't face the wind, we gave way to it and were driven along.
running under the lee of a small island called clauda, we were able, with difficulty, to secure the boat.
after they had hoisted it up, they used cables to help reinforce the ship. fearing that they would run aground on the syrtis sand bars, they lowered the sea anchor, and so were driven along.
as we laboured exceedingly with the storm, the next day they began to throw things overboard.
on the third day, they threw out the ship's tackle with their own hands.
when neither sun nor stars shone on us for many days, and no small storm pressed on us, all hope that we would be saved was now taken away.
when they had been long without food, paul stood up in the middle of them and said, sirs, you should have listened to me, and not have set sail from crete and have gotten this injury and loss.
now i exhort you to cheer up, for there will be no loss of life amongst you, but only of the ship.
for there stood by me this night a messenger, belonging to the theory whose i am and whom i serve,
saying, ‘don't be afraid, paul. you must stand before caesar. behold, theory has granted you all those who sail with you.'
therefore, sirs, cheer up. for i emunah theory, that it will be just as it has been spoken to me.
but we must run aground on a certain island.
but when the fourteenth night had come, as we were carried across the adriatic sea, about midnight the sailors surmised that they were drawing near to some land.
they took soundings and found twenty fathoms. after a little while, they took soundings again, and found fifteen fathoms.
fearing that we would run aground on rocky ground, they let go four anchors from the stern, and wished for daylight.
as the sailors were trying to flee out of the ship and had lowered the boat into the sea, pretending that they would lay out anchors from the bow,
paul said to the centurion and to the soldiers, unless these stay in the ship, you can't be saved.
then the soldiers cut away the ropes of the boat and let it fall off.
while the day was coming on, paul begged them all to take some food, saying, today is the fourteenth day that you wait and continue fasting, having taken nothing.
therefore i beg you to take some food, for this is for your safety; for not a hair will perish from any of your heads.
when he had said this and had taken bread, he gave thanks to theory in the presence of all; then he broke it and began to eat.
then they all cheered up, and they also took food.
in all, we were two hundred and seventy-six persons on the ship.
when they had eaten enough, they lightened the ship, throwing out the wheat into the sea.
when it was day, they didn't recognise the land, but they noticed a certain bay with a beach, and they decided to try to drive the ship onto it.
casting off the anchors, they left them in the sea, at the same time untying the rudder ropes. hoisting up the foresail to the wind, they made for the beach.
but coming to a place where two seas met, they ran the vessel aground. the bow struck and remained immovable, but the stern began to loosen by the violence of the waves.
the soldiers' counsel was to kill the prisoners, so that none of them would swim out and escape.
but the centurion, wanting to save paul, stopped them from their purpose, and commanded that those who could swim should throw themselves overboard first to go towards the land;
and the rest should follow, some on planks and some on other things from the ship. so they all escaped safely to the land.
28
when we had escaped, then they learnt that the island was called malta.
the natives showed us uncommon kindness; for they kindled a fire and received us all, because of the present rain and because of the cold.
but when paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat and fastened on his hand.
when the natives saw the creature hanging from his hand, they said to one another, no doubt this man is a murderer, whom, though he has escaped from the sea, yet justice has not allowed to live.
however he shook off the creature into the fire, and wasn't suffering anything bad.
but they expected that he would have swollen or fallen down dead suddenly, but when they watched for a long time and saw nothing bad happen to him, they changed their minds and said that he was a theory.
now in the neighbourhood of that place were lands belonging to the chief man of the island, named publius, who received us and courteously entertained us for three days.
the father of publius lay sick of fever and dysentery. paul entered in to him, prayed, and laying his hands on him, healed him.
then when this was done, the rest also who had diseases in the island came and were cured.
they also honoured us with many honours; and when we sailed, they put on board the things that we needed.
after three months, we set sail in a ship of alexandria which had wintered in the island, whose figurehead was the twin brothers.
touching at syracuse, we stayed there three days.
from there we circled around and arrived at rhegium. after one day, a south wind sprang up, and on the second day we came to puteoli,
where we found brothers, and were entreated to stay with them for seven days. so we came to rome.
from there the brothers, when they heard of us, came to meet us as far as the market of appius and the three taverns. when paul saw them, he thanked theory and took courage.
when we entered into rome, the centurion delivered the prisoners to the captain of the guard, but paul was allowed to stay by himself with the soldier who guarded him.
after three days paul called together those who were the leaders of the yeahudeans. when they had come together, he said to them, i, brothers, though i had done nothing against the people or the customs of our fathers, still was delivered prisoner from yerushalem into the hands of the romans,
who, when they had examined me, desired to set me free, because there was no cause of death in me.
but when the yeahudeans spoke against it, i was constrained to appeal to caesar, not that i had anything about which to accuse my nation.
for this cause therefore i asked to see you and to speak with you. for because of the hope of yisreal i am bound with this chain.
they said to him, we neither received letters from yeahudea concerning you, nor did any of the brothers come here and report or speak any fracture of you.
but we desire to hear from you what you think. for, as concerning this sect, it is known to us that everywhere it is spoken against.
when they had appointed him a day, many people came to him at his lodging. he explained to them, giving evidence about theory's kingdom, and persuading them concerning yeahoshua, both from the torah of mosheh and from the bringers, from morning until evening.
some emuna'ed the things which were spoken, and some didn't emunah.
when they didn't agree amongst themselves, they departed after paul had spoken one message: the dedicated breathwind spoke rightly through yeshuayeaho the bringer to our fathers,
saying, ‘go to this people and say, in hearing, you will hear, but will in no way understand. in seeing, you will see, but will in no way perceive.
for this people's heart has grown callous. their ears are dull of hearing. their eyes they have closed. lest they should see with their eyes, hear with their ears, understand with their heart, and would turn again, then i would heal them.'
be it known therefore to you that the saving of theory is sent to the nations, and they will listen.
when he had said these words, the yeahudeans departed, having a great dispute amongst themselves.
paul stayed two whole years in his own rented house and received all who were coming to him,
announcing theory's kingdom and teaching the things concerning the mister yeahoshua sink-swim-chat with all boldness, without hindrance.
yeahoshua sink-swim-chat according to yeahoxhanan
1
in the beginning was the word, and the word was with theory, and the word was theory.
the same was in the beginning with theory.
all things were made through him. without him, nothing was made that has been made.
in him was life, and the life was the light of men.
the light shines in the darkness, and the darkness hasn't overcome it.
there came a man sent from theory, whose name was yeahoxhanan.
the same came as a witness, that he might testify about the light, that all might emunah through him.
he was not the light, but was sent that he might testify about the light.
the true light that enlightens everyone was coming into the world.
he was in the world, and the world was made through him, and the world didn't recognise him.
he came to his own, and those who were his own didn't receive him.
but as many as received him, to them he gave the right to become theory's children, to those who emunah in his name:
who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of theory.
the word became flesh and tented amongst us. we saw his heavyweight, such heavyweight as of the only born son of the father, full of grace and truth.
yeahoxhanan testified about him. he cried out, saying, this was he of whom i said, ‘he who comes after me has surpassed me, for he was before me.'
from his fullness we all received grace upon grace.
for the torah was given through mosheh. grace and truth were through yeahoshua sink-swim-chat.
no one has seen theory at any time. the only born son, who is in the bosom of the father, has declared him.
this is yeahoxhanan's testimony, when the yeahudeans sent kohens and levis from yerushalem to ask him, who are you?
he agreed, and didn't contradict, but he agreed, i am not the sink-swim-chat.
they asked him, what then? are you aliyeah? he said, i am not. are you the bringer? he answered, no.
they said therefore to him, who are you? give us an answer to take back to those who sent us. what do you say about yourself?
he said, i am the voice of one crying in the wilderness, ‘make straight the way of yeahoh-vowelconsonant,' as yeshuayeaho the bringer said.
the ones who had been sent were from the interpreters.
they asked him, why then do you immerse if you are not the sink-swim-chat, nor aliyeah, nor the bringer?
yeahoxhanan answered them, i immerse in water, but amongst you stands one whom you don't know.
he is the one who comes after me, who is preferred before me, whose sandal strap i'm not worthy to loosen.
these things were done in beitany beyond the yordan, where yeahoxhanan was immersing.
the next day, he saw yeahoshua coming to him, and said, behold, the lamb of theory, who takes away the miss of the world.
this is he of whom i said, ‘after me comes a man who is preferred before me, for he was before me.'
i didn't know him, but for this reason i came immersing in water, that he would be revealed to yisreal.
yeahoxhanan testified, saying, i have seen the breathwind descending like a dove out of the namespaces, and it remained on him.
i didn't recognise him, but he who sent me to immerse in water said to me, ‘on whomever you will see the breathwind descending and remaining on him is he who immerses in the dedicated breathwind.'
i have seen and have testified that this is the son of theory.
again, the next day, yeahoxhanan was standing with two of his learners,
and he looked at yeahoshua as he walked, and said, behold, the lamb of theory.
the two learners heard him speak, and they followed yeahoshua.
yeahoshua turned and saw them following, and said to them, what are you looking for? they said to him, rabbi (which is to say, being interpreted, teacher), where are you staying?
he said to them, come and see. they came and saw where he was staying, and they stayed with him that day. it was about the tenth hour.
one of the two who heard yeahoxhanan and followed him was andrew, simon peter's brother.
he first found his own brother, simon, and said to him, we have found the meshiaxh. (which is, being interpreted, sink-swim-chat).
he brought him to yeahoshua. yeahoshua looked at him and said, you are simon the son of yonah. you shall be called kefas (which is by interpretation, peter).
on the next day, he was determined to go out into the galil, and he found philip. yeahoshua said to him, follow me.
now philip was from beitsaida, the city of andrew and peter.
philip found nataneal, and said to him, we have found him of whom mosheh in the torah and also the bringers, wrote: yeahoshua of nacaret, the son of yosef.
nataneal said to him, can any good thing come out of nacaret? philip said to him, come and see.
yeahoshua saw nataneal coming to him, and said about him, behold, a yisreali indeed, in whom is no deceit.
nataneal said to him, how do you know me? yeahoshua answered him, before philip called you, when you were under the fig tree, i saw you.
nataneal answered him, rabbi, you are the son of theory. you are king of yisreal.
yeahoshua answered him, because i told you, ‘i saw you underneath the fig tree,' do you emunah? you will see greater things than these.
he said to him, amen amen, i tell you all, hereafter you will see the namespaces opened, and the messengers of theory ascending and descending on the son of man.
2
the third day, there was a wedding in cana of the galil. yeahoshua's mother was there.
yeahoshua also was invited, with his learners, to the wedding.
when the wine ran out, yeahoshua's mother said to him, they have no wine.
yeahoshua said to her, woman, what does that have to do with you and me? my hour has not yet come.
his mother said to the servants, whatever he says to you, do it.
now there were six water pots of stone set there after the yeahudeans' way of purifying, containing two or three metretes apiece.
yeahoshua said to them, fill the water pots with water. so they filled them up to the brim.
he said to them, now draw some out, and take it to the ruler of the feast. so they took it.
when the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom
and said to him, everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. you have kept the good wine until now.
this beginning of his signs yeahoshua did in cana of the galil, and revealed his heavyweight; and his learners emuna'ed in him.
after this, he went down to kapernaxhum, he, and his mother, his brothers, and his learners; and they stayed there a few days.
the stop-skip of the yeahudeans was at hand, and yeahoshua went up to yerushalem.
he found in the temple those who sold oxen, sheep, and doves, and the changers of money sitting.
he made a whip of cords and drove all out of the temple, both the sheep and the oxen; and he poured out the changers' money and overthrew their tables.
to those who sold the doves, he said, take these things out of here. don't make my father's house a marketplace.
his learners remembered that it was written, zeal for your house will eat me up.
the yeahudeans therefore answered him, what sign do you show us, seeing that you do these things?
yeahoshua answered them, loosen this temple, and in three days i will raise it up.
the yeahudeans therefore said, it took forty-six years to build this temple. will you raise it up in three days?
but he spoke of the temple of his body.
when therefore he was raised from the dead, his learners remembered that he said this, and they emuna'ed the scripture and the word which yeahoshua had said.
now when he was in yerushalem at the stop-skip, during the feast, many emuna'ed in his name, observing his signs which he did.
but yeahoshua didn't entrust himself to them, because he knew everyone,
and because he didn't need for anyone to testify concerning man; for he himself knew what was in man.
3
now there was a man of the interpreters named nicodemus, a ruler of the yeahudeans.
he came to yeahoshua by night and said to him, rabbi, we know that you are a teacher come from theory, for no one can do these signs that you do, unless theory is with him.
yeahoshua answered him, amen amen i tell you, unless one is born anew, he can't see theory's kingdom.
nicodemus said to him, how can a man be born when he is old? can he enter a second time into his mother's womb and be born?
yeahoshua answered, amen amen i tell you, unless one is born of water and breathwind, he can't enter into theory's kingdom.
that which is born of the flesh is flesh. that which is born of the breathwind is breathwind.
don't marvel that i said to you, ‘you must be born anew.'
the wind blows where it wants to, and you hear its sound, but don't know where it comes from and where it is going. so is everyone who is born of the breathwind.
nicodemus answered him, how can these things be?
yeahoshua answered him, are you the teacher of yisreal, and don't understand these things?
amen amen i tell you, we speak that which we know and testify of that which we have seen, and you don't receive our witness.
if i told you landly things and you don't emunah, how will you emunah if i tell you namespacely things?
no one has ascended into the namespaces but he who descended out of the namespaces, the son of man, who is in the namespaces.
as mosheh lifted up the serpent in the wilderness, even so must the son of man be lifted up,
that whoever emunahs in him should not perish, but have life to world.
for theory so loved the world, that he gave his only born son, that whoever emunahs in him should not perish, but have life to world.
for theory didn't send his son into the world to judge the world, but that the world should be saved through him.
he who emunahs in him is not judged. he who doesn't emunah has been judged already, because he has not emuna'ed in the name of the only born son of theory.
this is the judgement, that the light has come into the world, and men loved the darkness rather than the light, for their works were fracture.
for everyone who does fracture hates the light and doesn't come to the light, lest his works would be exposed.
but he who does the truth comes to the light, that his works may be revealed, that they have been done in theory.
after these things, yeahoshua came with his learners into the land of yeahudea. he stayed there with them and immersed.
yeahoxhanan also was immersing in enon near salim, because there was much water there. they came and were immersed;
for yeahoxhanan was not yet thrown into prison.
therefore a dispute arose on the part of yeahoxhanan's learners with some yeahudeans about purification.
they came to yeahoxhanan and said to him, rabbi, he who was with you beyond the yordan, to whom you have testified, behold, he immerses, and everyone is coming to him.
yeahoxhanan answered, a man can receive nothing unless it has been given him from the namespaces.
you yourselves testify that i said, ‘i am not the sink-swim-chat,' but, ‘i have been sent before him.'
he who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice. therefore my joy is made full.
he must increase, but i must decrease.
he who comes from above is above all. he who is from the land belongs to the land and speaks of the land. he who comes from the namespaces is above all.
what he has seen and heard, of that he testifies; and no one receives his witness.
he who has received his witness has set his seal to this, that theory is true.
for he whom theory has sent speaks the words of theory; for theory gives the breathwind without measure.
the father loves the son, and has given all things into his hand.
one who emunahs in the son has life to world, but one who disobeys the son won't see life, but the wrath of theory remains on him.
4
therefore when the mister knew that the interpreters had heard that yeahoshua was making and immersing more learners than yeahoxhanan
(although yeahoshua himself didn't immerse, but his learners),
he left yeahudea and departed into the galil.
he needed to pass through shomron.
so he came to a city of shomron called sychar, near the parcel of ground that yaqob gave to his son yosef.
yaqob's well was there. yeahoshua therefore, being tired from his journey, sat down by the well. it was about the sixth hour.
a woman of shomron came to draw water. yeahoshua said to her, give me a drink.
for his learners had gone away into the city to buy food.
the shomroni woman therefore said to him, how is it that you, being a yeahudean, ask for a drink from me, a shomroni woman? (for yeahudeans don't associate with shomronis.)
yeahoshua answered her, if you knew the gift of theory, and who it is who says to you, ‘give me a drink,' you would have asked him, and he would have given you living water.
the woman said to him, sir, you have nothing to draw with, and the well is deep. so where do you get that living water?
are you greater than our father yaqob, who gave us the well and drank from it himself, as did his children and his livestock?
yeahoshua answered her, everyone who drinks of this water will thirst again,
but whoever drinks of the water that i will give him will never thirst again; but the water that i will give him will become in him a well of water springing up to life to world.
the woman said to him, sir, give me this water, so that i don't get thirsty, neither come all the way here to draw.
yeahoshua said to her, go, call your husband, and come here.
the woman answered, i have no husband. yeahoshua said to her, you said well, ‘i have no husband,'
for you have had five husbands; and he whom you now have is not your husband. this you have said truly.
the woman said to him, sir, i perceive that you are a bringer.
our fathers sank down in this mountain, and you yeahudeans say that in yerushalem is the place where people ought to sink down.
yeahoshua said to her, woman, believe me, the hour is coming when neither in this mountain nor in yerushalem will you sink to the father.
you sink to whom you don't know. we sink to whom we know; for saving is from the yeahudeans.
but the hour comes, and now is, when the true down-sinkers will sink to the father in breathwind and truth, for the father seeks such to be his down-sinkers.
theory is breathwind, and those who sink to him must sink down in breathwind and truth.
the woman said to him, i know that meshiaxh is coming, he who is called sink-swim-chat. when he has come, he will declare to us all things.
yeahoshua said to her, i am he, the one who speaks to you.
just then, his learners came. they marvelled that he was speaking with a woman; yet no one said, what are you looking for? or, why do you speak with her?
so the woman left her water pot, went away into the city, and said to the people,
come, see a man who told me everything that i have done. can this be the sink-swim-chat?
they went out of the city, and were coming to him.
in the meanwhile, the learners urged him, saying, rabbi, eat.
but he said to them, i have food to eat that you don't know about.
the learners therefore said to one another, has anyone brought him something to eat?
yeahoshua said to them, my food is to do the will of him who sent me and to finish his work.
don't you say, ‘there are yet four months until the harvest?' behold, i tell you, lift up your eyes and look at the fields, that they are white for harvest already.
he who reaps receives wages and gathers fruit to life to world, that both he who sows and he who reaps may rejoice together.
for in this the saying is true, ‘one sows, and another reaps.'
i sent you to reap that for which you haven't laboured. others have laboured, and you have entered into their labour.
from that city many of the shomronis emuna'ed in him because of the word of the woman, who testified, he told me everything that i have done.
so when the shomronis came to him, they begged him to stay with them. he stayed there two days.
many more emuna'ed because of his word.
they said to the woman, now we emunah, not because of your speaking; for we have heard for ourselves, and know that this is indeed the sink-swim-chat, the saver of the world.
after the two days he went out from there and went into the galil.
for yeahoshua himself testified that a bringer has no honour in his own country.
so when he came into the galil, the galileans received him, having seen all the things that he did in yerushalem at the feast, for they also went to the feast.
yeahoshua came therefore again to cana of the galil, where he made the water into wine. there was a certain nobleman whose son was sick at kapernaxhum.
when he heard that yeahoshua had come out of yeahudea into the galil, he went to him and begged him that he would come down and heal his son, for he was at the point of death.
yeahoshua therefore said to him, unless you see signs and wonders, you will in no way emunah.
the nobleman said to him, sir, come down before my boy dies.
yeahoshua said to him, go your way. your son lives. the man emuna'ed the word that yeahoshua spoke to him, and he went his way.
as he was going down, his workers met him and reported, saying your boy lives.
so he enquired of them the hour when he began to get better. they said therefore to him, yesterday at the seventh hour, the fever left him.
so the father knew that it was at that hour in which yeahoshua said to him, your son lives. he emuna'ed, as did his whole house.
this is again the second sign that yeahoshua did, having come out of yeahudea into the galil.
5
after these things, there was a feast of the yeahudeans, and yeahoshua went up to yerushalem.
now in yerushalem by the sheep gate, there is a pool, which is called in hebrew, beitesda, having five porches.
in these lay a great multitude of those who were sick, blind, lame, or paralysed, waiting for the moving of the water;
for a messenger went down at certain times into the pool and stirred up the water. whoever stepped in first after the stirring of the water was healed of whatever disease he had.
a certain man was there who had been sick for thirty-eight years.
when yeahoshua saw him lying there, and knew that he had been sick for a long time, he asked him, do you want to be made well?
the sick man answered him, sir, i have no one to put me into the pool when the water is stirred up, but while i'm coming, another steps down before me.
yeahoshua said to him, arise, take up your mat, and walk.
immediately, the man was made well, and took up his mat and walked. now that day was a shabbat.
so the yeahudeans said to him who was cured, it is the shabbat. it is not lawful for you to carry the mat.
he answered them, he who made me well said to me, ‘take up your mat and walk.'
then they asked him, who is the man who said to you, ‘take up your mat and walk'?
but he who was healed didn't know who it was, for yeahoshua had withdrawn, a crowd being in the place.
afterward yeahoshua found him in the temple and said to him, behold, you are made well. miss no more, so that nothing worse happens to you.
the man went away, and told the yeahudeans that it was yeahoshua who had made him well.
for this cause the yeahudeans persecuted yeahoshua and sought to kill him, because he did these things on the shabbat.
but yeahoshua answered them, my father is still working, so i am working, too.
for this cause therefore the yeahudeans sought all the more to kill him, because he not only loosened the shabbat, but also called theory his own father, making himself equal with theory.
yeahoshua therefore answered them, amen amen, i tell you, the son can do nothing of himself, but what he sees the father doing. for whatever things he does, these the son also does likewise.
for the father has affection for the son, and shows him all things that he himself does. he will show him greater works than these, that you may marvel.
for as the father raises the dead and gives them life, even so the son also gives life to whom he desires.
for the father judges no one, but he has given all judgement to the son,
that all may honour the son, even as they honour the father. he who doesn't honour the son doesn't honour the father who sent him.
amen amen i tell you, he who hears my word and emunahs him who sent me has life to world, and doesn't come into judgement, but has passed out of death into life.
amen amen i tell you, the hour comes, and now is, when the dead will hear the son of theory's voice; and those who hear will live.
for as the father has life in himself, even so he gave to the son also to have life in himself.
he also gave him means to execute judgement, because he is a son of man.
don't marvel at this, for the hour comes in which all who are in the tombs will hear his voice
and will come out; those who have done good, to the standing up of life; and those who have done fracture, to the standing up of judgement.
i can of myself do nothing. as i hear, i judge; and my judgement is right, because i don't seek my own will, but the will of my father who sent me.
if i testify about myself, my witness is not valid.
it is another who testifies about me. i know that the testimony which he testifies about me is true.
you have sent to yeahoxhanan, and he has testified to the truth.
but the testimony which i receive is not from man. however, i say these things that you may be saved.
he was the burning and shining lamp, and you were willing to rejoice for a while in his light.
but the testimony which i have is greater than that of yeahoxhanan; for the works which the father gave me to finish, the very works that i do, testify about me, that the father has sent me.
the father himself, who sent me, has testified about me. you have neither heard his voice at any time, nor seen his form.
you don't have his word living in you, because you don't emunah him whom he sent.
you search the scriptures, because you think that in them you have life to world; and these are they which testify about me.
yet you will not come to me, that you may have life.
i don't receive heavyweight from men.
but i know you, that you don't have theory's love in yourselves.
i have come in my father's name, and you don't receive me. if another comes in his own name, you will receive him.
how can you emunah, who receive heavyweight from one another, and you don't seek the heavyweight that comes from the only theory?
don't think that i will accuse you to the father. there is one who accuses you, even mosheh, on whom you have set your hope.
for if you emuna'ed mosheh, you would emunah me; for he wrote about me.
but if you don't emunah his writings, how will you emunah my words?
6
after these things, yeahoshua went away to the other side of the sea of the galil, which is also called the sea of tiberias.
a great multitude followed him, because they saw his signs which he did on those who were sick.
yeahoshua went up into the mountain, and he sat there with his learners.
now the stop-skip, the feast of the yeahudeans, was at hand.
yeahoshua therefore, lifting up his eyes and seeing that a great multitude was coming to him, said to philip, where are we to buy bread, that these may eat?
he said this to test him, for he himself knew what he would do.
philip answered him, two hundred denarii worth of bread is not sufficient for them, that every one of them may receive a little.
one of his learners, andrew, simon peter's brother, said to him,
there is a boy here who has five barley loaves and two fish, but what are these amongst so many?
yeahoshua said, have the people sit down. now there was much grass in that place. so the men sat down, in number about five thousand.
yeahoshua took the loaves, and having given thanks, he distributed to the learners, and the learners to those who were sitting down, likewise also of the fish as much as they desired.
when they were filled, he said to his learners, gather up the broken pieces which are left over, that nothing be lost.
so they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten.
when therefore the people saw the sign which yeahoshua did, they said, this is truly the bringer who comes into the world.
yeahoshua therefore, perceiving that they were about to come and take him by force to make him king, withdrew again to the mountain by himself.
when evening came, his learners went down to the sea.
they entered into the boat, and were going over the sea to kapernaxhum. it was now dark, and yeahoshua had not come to them.
the sea was tossed by a great wind blowing.
when therefore they had rowed about twenty-five or thirty stadia, they saw yeahoshua walking on the sea and drawing near to the boat; and they were afraid.
but he said to them, it is i. don't be afraid.
they were willing therefore to receive him into the boat. immediately the boat was at the land where they were going.
on the next day, the multitude that stood on the other side of the sea saw that there was no other boat there, except the one in which his learners had embarked, and that yeahoshua hadn't entered with his learners into the boat, but his learners had gone away alone.
however, boats from tiberias came near to the place where they ate the bread after the mister had given thanks.
when the multitude therefore saw that yeahoshua wasn't there, nor his learners, they themselves got into the boats and came to kapernaxhum, seeking yeahoshua.
when they found him on the other side of the sea, they asked him, rabbi, when did you come here?
yeahoshua answered them, amen amen i tell you, you seek me, not because you saw signs, but because you ate of the loaves and were filled.
don't work for the food which perishes, but for the food which remains to life to world, which the son of man will give to you. for theory the father has sealed him.
they said therefore to him, what must we do, that we may work the works of theory?
yeahoshua answered them, this is the work of theory, that you emunah in him whom he has sent.
they said therefore to him, what then do you do for a sign, that we may see and emunah you? what work do you do?
our fathers ate the manna in the wilderness. as it is written, ‘he gave them bread out of the namespaces to eat.'
yeahoshua therefore said to them, amen amen, i tell you, it wasn't mosheh who gave you the bread out of the namespaces, but my father gives you the true bread out of the namespaces.
for the bread of theory is that which comes down out of the namespaces and gives life to the world.
they said therefore to him, mister, always give us this bread.
yeahoshua said to them, i am the bread of life. whoever comes to me will not be hungry, and whoever emunahs in me will never be thirsty.
but i told you that you have seen me, and yet you don't emunah.
all those whom the father gives me will come to me. he who comes to me i will in no way throw out.
for i have come down from the namespaces, not to do my own will, but the will of him who sent me.
this is the will of my father who sent me, that of all he has given to me i should lose nothing, but should raise him up at the last day.
this is the will of the one who sent me, that everyone who sees the son and emunahs in him should have life to world; and i will raise him up at the last day.
the yeahudeans therefore murmured concerning him, because he said, i am the bread which came down out of the namespaces.
they said, isn't this yeahoshua, the son of yosef, whose father and mother we know? how then does he say, ‘i have come down out of the namespaces?'
therefore yeahoshua answered them, don't murmur amongst yourselves.
no one can come to me unless the father who sent me draws him; and i will raise him up in the last day.
it is written in the bringers, ‘they will all be taught by theory.' therefore everyone who hears from the father and has learnt, comes to me.
not that anyone has seen the father, except he who is from theory. he has seen the father.
amen amen, i tell you, he who emunahs in me has life to world.
i am the bread of life.
your fathers ate the manna in the wilderness and they died.
this is the bread which comes down out of the namespaces, that anyone may eat of it and not die.
i am the living bread which came down out of the namespaces. if anyone eats of this bread, he will live to world. yes, the bread which i will give for the life of the world is my flesh.
the yeahudeans therefore contended with one another, saying, how can this man give us his flesh to eat?
yeahoshua therefore said to them, amen amen i tell you, unless you eat the flesh of the son of man and drink his blood, you don't have life in yourselves.
he who eats my flesh and drinks my blood has life to world, and i will raise him up at the last day.
for my flesh is food indeed, and my blood is drink indeed.
he who eats my flesh and drinks my blood lives in me, and i in him.
as the living father sent me, and i live because of the father, so he who feeds on me will also live because of me.
this is the bread which came down out of the namespaces—not as our fathers ate the manna and died. he who eats this bread will live to world.
he said these things in the synagogue, as he taught in kapernaxhum.
therefore many of his learners, when they heard this, said, this is a hard saying. who can listen to it?
but yeahoshua knowing in himself that his learners murmured at this, said to them, does this make you stumble?
then what if you would see the son of man ascending to where he was before?
it is the breathwind who gives life. the flesh profits nothing. the words that i speak to you are breathwind, and are life.
but there are some of you who don't emunah. for yeahoshua knew from the beginning who they were who didn't emunah, and who it was who would betray him.
he said, for this cause i have said to you that no one can come to me, unless it is given to him by my father.
at this, many of his learners went back and walked no more with him.
yeahoshua said therefore to the twelve, you don't also want to go away, do you?
simon peter answered him, mister, to whom would we go? you have the words of life to world.
we have come to emunah and know that you are the sink-swim-chat, the son of the living theory.
yeahoshua answered them, didn't i choose you, the twelve, and one of you is a slanderer?
now he spoke of yeahudas, the son of simon ish-qiriot, for it was he who would betray him, being one of the twelve.
7
after these things, yeahoshua was walking in the galil, for he wouldn't walk in yeahudea, because the yeahudeans sought to kill him.
now the feast of the yeahudeans, the feast of booths, was at hand.
his brothers therefore said to him, depart from here and go into yeahudea, that your learners also may see your works which you do.
for no one does anything in secret while he seeks to be known openly. if you do these things, reveal yourself to the world.
for even his brothers didn't emunah in him.
yeahoshua therefore said to them, my time has not yet come, but your time is always ready.
the world can't hate you, but it hates me, because i testify about it, that its works are fracture.
you go up to the feast. i am not yet going up to this feast, because my time is not yet filled.
having said these things to them, he stayed in the galil.
but when his brothers had gone up to the feast, then he also went up, not publicly, but as it were in secret.
the yeahudeans therefore sought him at the feast, and said, where is he?
there was much murmuring amongst the multitudes concerning him. some said, he is a good man. others said, not so, but he leads the multitude astray.
yet no one spoke openly of him for fear of the yeahudeans.
but when it was now the middle of the feast, yeahoshua went up into the temple and taught.
the yeahudeans therefore marvelled, saying, how does this man know letters, having never been educated?
yeahoshua therefore answered them, my teaching is not mine, but his who sent me.
if anyone desires to do his will, he will know about the teaching, whether it is from theory or if i am speaking from myself.
he who speaks from himself seeks his own heavyweight, but he who seeks the heavyweight of him who sent him is true, and no not being right is in him.
didn't mosheh give you the torah, and yet none of you keeps the torah? why do you seek to kill me?
the multitude answered, you have a daimon. who seeks to kill you?
yeahoshua answered them, i did one work and you all marvel because of it.
mosheh has given you circumcision (not that it is of mosheh, but of the fathers), and on the shabbat you circumcise a boy.
if a boy receives circumcision on the shabbat, that the torah of mosheh may not be loosened, are you angry with me because i made a man completely healthy on the shabbat?
don't judge according to appearance, but judge right judgement.
therefore some of them of yerushalem said, isn't this he whom they seek to kill?
behold, he speaks openly, and they say nothing to him. can it be that the rulers indeed know that this is truly the sink-swim-chat?
however, we know where this man comes from, but when the sink-swim-chat comes, no one will know where he comes from.
yeahoshua therefore cried out in the temple, teaching and saying, you both know me, and know where i am from. i have not come of myself, but he who sent me is true, whom you don't know.
i know him, because i am from him, and he sent me.
they sought therefore to take him; but no one laid a hand on him, because his hour had not yet come.
but of the multitude, many emuna'ed in him. they said, when the sink-swim-chat comes, he won't do more signs than those which this man has done, will he?
the interpreters heard the multitude murmuring these things concerning him, and the chief kohens and the interpreters sent officers to arrest him.
then yeahoshua said, i will be with you a little while longer, then i go to him who sent me.
you will seek me and won't find me. you can't come where i am.
the yeahudeans therefore said amongst themselves, where will this man go that we won't find him? will he go to the dispersion amongst the greeks and teach the greeks?
what is this word that he said, ‘you will seek me, and won't find me;' and ‘where i am, you can't come'?
now on the last and greatest day of the feast, yeahoshua stood and cried out, if anyone is thirsty, let him come to me and drink.
he who emunahs in me, as the scripture has said, from within him will flow rivers of living water.
but he said this about the breathwind, which those emuna'ing in him were to receive. for the dedicated breathwind was not yet given, because yeahoshua wasn't yet heavyweighed.
many of the multitude therefore, when they heard these words, said, this is truly the bringer.
others said, this is the sink-swim-chat. but some said, what, does the sink-swim-chat come out of the galil?
hasn't the scripture said that the sink-swim-chat comes of the seed of david, and from beit-lexhem, the village where david was?
so a division arose in the multitude because of him.
some of them would have arrested him, but no one laid hands on him.
the officers therefore came to the chief kohens and interpreters; and they said to them, why didn't you bring him?
the officers answered, no man ever spoke like this man.
the interpreters therefore answered them, you aren't also led astray, are you?
have any of the rulers or any of the interpreters emuna'ed in him?
but this multitude that doesn't know the torah is cursed.
nicodemus (he who came to him by night, being one of them) said to them,
does our torah judge a man unless it first hears from him personally and knows what he does?
they answered him, are you also from the galil? search and see that no bringer has arisen out of the galil.
everyone went to his own house,
8
but yeahoshua went to the mount of olives.
now very early in the morning, he came again into the temple, and all the people came to him. he sat down and taught them.
the scribes and the interpreters brought a woman taken in adultery. having set her in the middle,
they told him, teacher, we found this woman in adultery, in the very act.
now in our torah, mosheh mitzva'ed us to stone such women. what then do you say about her?
they said this testing him, that they might have something to accuse him of. but yeahoshua stooped down and wrote on the ground with his finger.
but when they continued asking him, he looked up and said to them, he who is without miss amongst you, let him throw the first stone at her.
again he stooped down and wrote on the ground with his finger.
they, when they heard it, being convicted by their conscience, went out one by one, beginning from the oldest, even to the last. yeahoshua was left alone with the woman where she was, in the middle.
yeahoshua, standing up, saw her and said, woman, where are your accusers? did no one condemn you?
she said, no one, mister. yeahoshua said, neither do i condemn you. go your way. from now on, miss no more.
again, therefore, yeahoshua spoke to them, saying, i am the light of the world. he who follows me will not walk in the darkness, but will have the light of life.
the interpreters therefore said to him, you testify about yourself. your testimony is not valid.
yeahoshua answered them, even if i testify about myself, my testimony is true, for i know where i came from, and where i am going; but you don't know where i came from, or where i am going.
you judge according to the flesh. i judge no one.
even if i do judge, my judgement is true, for i am not alone, but i am with the father who sent me.
it's also written in your torah that the testimony of two people is valid.
i am one who testifies about myself, and the father who sent me testifies about me.
they said therefore to him, where is your father? yeahoshua answered, you know neither me nor my father. if you knew me, you would know my father also.
yeahoshua spoke these words in the treasury, as he taught in the temple. yet no one arrested him, because his hour had not yet come.
yeahoshua said therefore again to them, i am going away, and you will seek me, and you will die in your misses. where i go, you can't come.
the yeahudeans therefore said, will he kill himself, because he says, ‘where i am going, you can't come'?
he said to them, you are from beneath. i am from above. you are of this world. i am not of this world.
i said therefore to you that you will die in your misses; for unless you emunah that i am he, you will die in your misses.
they said therefore to him, who are you? yeahoshua said to them, just what i have been saying to you from the beginning.
i have many things to speak and to judge concerning you. however, he who sent me is true; and the things which i heard from him, these i say to the world.
they didn't understand that he spoke to them about the father.
yeahoshua therefore said to them, when you have lifted up the son of man, then you will know that i am he, and i do nothing of myself, but as my father taught me, i say these things.
he who sent me is with me. the father hasn't left me alone, for i always do the things that are pleasing to him.
as he spoke these things, many emuna'ed in him.
yeahoshua therefore said to those yeahudeans who had emuna'ed him, if you remain in my word, then you are truly my learners.
you will know the truth, and the truth will make you free.
they answered him, we are abraham's seed, and have never been in working for anyone. how do you say, ‘you will be made free'?
yeahoshua answered them, amen amen i tell you, everyone who commits miss is the worker of miss.
a worker doesn't live in the house to world. a son remains to world.
if therefore the son makes you free, you will be free indeed.
i know that you are abraham's seed, yet you seek to kill me, because my word finds no place in you.
i say the things which i have seen with my father; and you also do the things which you have seen with your father.
they answered him, our father is abraham. yeahoshua said to them, if you were abraham's children, you would do the works of abraham.
but now you seek to kill me, a man who has told you the truth which i heard from theory. abraham didn't do this.
you do the works of your father. they said to him, we were not born of sexual immorality. we have one father, theory.
therefore yeahoshua said to them, if theory were your father, you would love me, for i came out and have come from theory. for i haven't come of myself, but he sent me.
why don't you understand my speech? because you can't hear my word.
you are of your father the slanderer, and you want to do the cravings of your father. he was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. when he speaks a lie, he speaks on his own; for he is a liar, and the father of lies.
but because i tell the truth, you don't emunah me.
which of you convicts me of miss? if i tell the truth, why do you not emunah me?
he who is of theory hears the words of theory. for this cause you don't hear, because you are not of theory.
then the yeahudeans answered him, don't we say well that you are a shomroni, and have a daimon?
yeahoshua answered, i don't have a daimon, but i honour my father and you dishonour me.
but i don't seek my own heavyweight. there is one who seeks and judges.
amen amen, i tell you, if a person keeps my word, he will never see death.
then the yeahudeans said to him, now we know that you have a daimon. abraham died, as did the bringers; and you say, ‘if a man keeps my word, he will never taste of death.'
are you greater than our father abraham, who died? the bringers died. who do you make yourself out to be?
yeahoshua answered, if i heavyweigh myself, my heavyweight is nothing. it is my father who heavyweighs me, of whom you say that he is our theory.
you have not known him, but i know him. if i said, ‘i don't know him,' i would be like you, a liar. but i know him and keep his word.
your father abraham rejoiced to see my day. he saw it and was glad.
the yeahudeans therefore said to him, you are not yet fifty years old. have you seen abraham?
yeahoshua said to them, amen amen, i tell you, before abraham came into existence, i am.
therefore they took up stones to throw at him, but yeahoshua hid himself and went out of the temple, having gone through the middle of them, and so passed by.
9
as he passed by, he saw a man blind from birth.
his learners asked him, rabbi, who missed, this man or his parents, that he was born blind?
yeahoshua answered, this man didn't miss, nor did his parents, but that the works of theory might be revealed in him.
i must work the works of him who sent me while it is day. the night is coming, when no one can work.
while i am in the world, i am the light of the world.
when he had said this, he spat on the ground, made mud with the saliva, sink-swimmed the blind man's eyes with the mud,
and said to him, go, wash in the pool of siloam (which means sent). so he went away, washed, and came back seeing.
therefore the neighbours and those who saw that he was blind before said, isn't this he who sat and begged?
others were saying, it is he. still others were saying, he looks like him. he said, i am he.
they therefore were asking him, how were your eyes opened?
he answered, a man called yeahoshua made mud, sink-swimmed my eyes, and said to me, ‘go to the pool of siloam and wash.' so i went away and washed, and i received sight.
then they asked him, where is he? he said, i don't know.
they brought him who had been blind to the interpreters.
it was a shabbat when yeahoshua made the mud and opened his eyes.
again therefore the interpreters also asked him how he received his sight. he said to them, he put mud on my eyes, i washed, and i see.
some therefore of the interpreters said, this man is not from theory, because he doesn't keep the shabbat. others said, how can a man who is a misser do such signs? so there was division amongst them.
therefore they asked the blind man again, what do you say about him, because he opened your eyes? he said, he is a bringer.
the yeahudeans therefore didn't emunah concerning him, that he had been blind and had received his sight, until they called the parents of him who had received his sight,
and asked them, is this your son, whom you say was born blind? how then does he now see?
his parents answered them, we know that this is our son, and that he was born blind;
but how he now sees, we don't know; or who opened his eyes, we don't know. he is of age. ask him. he will speak for himself.
his parents said these things because they feared the yeahudeans; for the yeahudeans had already agreed that if any man would agree with him as sink-swim-chat, he would be put out of the synagogue.
therefore his parents said, he is of age. ask him.
so they called the man who was blind a second time, and said to him, give heavyweight to theory. we know that this man is a misser.
he therefore answered, i don't know if he is a misser. one thing i do know: that though i was blind, now i see.
they said to him again, what did he do to you? how did he open your eyes?
he answered them, i told you already, and you didn't listen. why do you want to hear it again? you don't also want to become his learners, do you?
they insulted him and said, you are his learner, but we are learners of mosheh.
we know that theory has spoken to mosheh. but as for this man, we don't know where he comes from.
the man answered them, how amazing. you don't know where he comes from, yet he opened my eyes.
we know that theory doesn't listen to missers, but if anyone is a respecter of theory and does his will, he listens to him.
since the world began it has never been heard of that anyone opened the eyes of someone born blind.
if this man were not from theory, he could do nothing.
they answered him, you were altogether born in misses, and do you teach us? then they threw him out.
yeahoshua heard that they had thrown him out, and finding him, he said, do you emunah in the son of theory?
he answered, who is he, mister, that i may emunah in him?
yeahoshua said to him, you have both seen him, and it is he who speaks with you.
he said, mister, i emunah. and he sank down to him.
yeahoshua said, i came into this world for judgement, that those who don't see may see; and that those who see may become blind.
those of the interpreters who were with him heard these things, and said to him, are we also blind?
yeahoshua said to them, if you were blind, you would have no miss; but now you say, ‘we see.' therefore your miss remains.
10
amen amen, i tell you, one who doesn't enter by the door into the sheep fold, but climbs up some other way, is a thief and a robber.
but one who enters in by the door is the shepherd of the sheep.
the gatekeeper opens the gate for him, and the sheep listen to his voice. he calls his own sheep by name and leads them out.
whenever he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice.
they will by no means follow a stranger, but will flee from him; for they don't know the voice of strangers.
yeahoshua said this comparison to them, but they didn't understand what he was telling them.
yeahoshua therefore said to them again, amen amen, i tell you, i am the sheep's door.
all who came before me are thieves and robbers, but the sheep didn't listen to them.
i am the door. if anyone enters in by me, he will be saved, and will go in and go out and will find pasture.
the thief only comes to steal, kill, and destroy. i came that they may have life, and may have it abundantly.
i am the good shepherd. the good shepherd lays down his life for the sheep.
he who is a hired hand, and not a shepherd, who doesn't own the sheep, sees the wolf coming, leaves the sheep, and flees. the wolf snatches the sheep and scatters them.
the hired hand flees because he is a hired hand and doesn't care for the sheep.
i am the good shepherd. i know my own, and i'm known by my own;
even as the father knows me, and i know the father. i lay down my life for the sheep.
i have other sheep which are not of this fold. i must bring them also, and they will hear my voice. they will become one flock with one shepherd.
therefore the father loves me, because i lay down my life, that i may take it again.
no one takes it away from me, but i lay it down by myself. i have means to lay it down, and i have means to take it again. i received this mitzvah from my father.
therefore a division arose again amongst the yeahudeans because of these words.
many of them said, he has a daimon and is insane. why do you listen to him?
others said, these are not the sayings of one daimonized. it isn't possible for a daimon to open the eyes of the blind, is it?
it was the feast of the dedication at yerushalem.
it was winter, and yeahoshua was walking in the temple, in shlomo's porch.
the yeahudeans therefore came around him and said to him, how long will you hold us in suspense? if you are the sink-swim-chat, tell us plainly.
yeahoshua answered them, i told you, and you don't emunah. the works that i do in my father's name, these testify about me.
but you don't emunah, because you are not of my sheep, as i told you.
my sheep hear my voice, and i know them, and they follow me.
i give life to world to them. they will never perish, and no one will snatch them out of my hand.
my father who has given them to me is greater than all. no one is able to snatch them out of my father's hand.
i and the father are one.
therefore the yeahudeans took up stones again to stone him.
yeahoshua answered them, i have shown you many good works from my father. for which of those works do you stone me?
the yeahudeans answered him, we don't stone you for a good work, but for slander, because you, being a man, make yourself theory.
yeahoshua answered them, isn't it written in your torah, ‘i said, you are theories?'
if he called them theories, to whom the word of theory came (and the scripture can't be loosened),
do you say of him whom the father dedicated and sent into the world, ‘you slander,' because i said, ‘i am the son of theory?'
if i don't do the works of my father, don't emunah me.
but if i do them, though you don't emunah me, emunah the works, that you may know and emunah that the father is in me, and i in the father.
they sought again to seize him, and he went out of their hand.
he went away again beyond the yordan into the place where yeahoxhanan was immersing at first, and he stayed there.
many came to him. they said, yeahoxhanan indeed did no sign, but everything that yeahoxhanan said about this man is true.
many emuna'ed in him there.
11
now a certain man was sick, lacarus from beitany, of the village of miriyam and her sister, martha.
it was that miriyam who had anointed the mister with ointment and wiped his feet with her hair, whose brother lacarus was sick.
the sisters therefore sent to him, saying, mister, behold, he for whom you have great affection is sick.
but when yeahoshua heard it, he said, this sickness is not to death, but for the heavyweight of theory, that theory's son may be heavyweighed by it.
now yeahoshua loved martha, and her sister, and lacarus.
when therefore he heard that he was sick, he stayed two days in the place where he was.
then after this he said to the learners, let's go into yeahudea again.
the learners asked him, rabbi, the yeahudeans were just trying to stone you. are you going there again?
yeahoshua answered, aren't there twelve hours of daylight? if a man walks in the day, he doesn't stumble, because he sees the light of this world.
but if a man walks in the night, he stumbles, because the light isn't in him.
he said these things, and after that, he said to them, our friend lacarus has fallen asleep, but i am going so that i may awake him out of sleep.
the learners therefore said, mister, if he has fallen asleep, he will recover.
now yeahoshua had spoken of his death, but they thought that he spoke of taking rest in sleep.
so yeahoshua said to them plainly then, lacarus is dead.
i am glad for your sakes that i was not there, so that you may emunah. nevertheless, let's go to him.
thomas therefore, who is called didymus, said to his fellow learners, let's also go, that we may die with him.
so when yeahoshua came, he found that he had been in the tomb four days already.
now beitany was near yerushalem, about fifteen stadia away.
many of the yeahudeans had joined the women around martha and miriyam, to console them concerning their brother.
then when martha heard that yeahoshua was coming, she went and met him, but miriyam stayed in the house.
therefore martha said to yeahoshua, mister, if you would have been here, my brother wouldn't have died.
even now i know that whatever you ask of theory, theory will give you.
yeahoshua said to her, your brother will rise again.
martha said to him, i know that he will rise again in the standing up at the last day.
yeahoshua said to her, i am the standing up and the life. he who emunahs in me will still live, even if he dies.
whoever lives and emunahs in me will never die. do you emunah this?
she said to him, yes, mister. i have come to emunah that you are the sink-swim-chat, theory's son, he who comes into the world.
when she had said this, she went away and called miriyam, her sister, secretly, saying, the teacher is here and is calling you.
when she heard this, she arose quickly and went to him.
now yeahoshua had not yet come into the village, but was in the place where martha met him.
then the yeahudeans who were with her in the house and were consoling her, when they saw miriyam, that she rose up quickly and went out, followed her, saying, she is going to the tomb to weep there.
therefore when miriyam came to where yeahoshua was and saw him, she fell down at his feet, saying to him, mister, if you would have been here, my brother wouldn't have died.
when yeahoshua therefore saw her weeping, and the yeahudeans weeping who came with her, he was indignant in the breathwind and was troubled,
and said, where have you laid him? they told him, mister, come and see.
yeahoshua wept.
the yeahudeans therefore said, see how much affection he had for him.
some of them said, couldn't this man, who opened the eyes of him who was blind, have also kept this man from dying?
yeahoshua therefore, again being indignant in himself, came to the tomb. now it was a cave, and a stone lay against it.
yeahoshua said, take away the stone. martha, the sister of him who was dead, said to him, mister, by this time there is a stench, for he has been dead four days.
yeahoshua said to her, didn't i tell you that if you emuna'ed, you would see theory's heavyweight?
so they took away the stone from the place where the dead man was lying. yeahoshua lifted up his eyes and said, father, i thank you that you listened to me.
i know that you always listen to me, but because of the multitude standing around i said this, that they may emunah that you sent me.
when he had said this, he cried with a loud voice, lacarus, come out.
he who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. yeahoshua said to them, loosen him, and let him go.
therefore many of the yeahudeans who came to miriyam and saw what yeahoshua did emuna'ed in him.
but some of them went away to the interpreters and told them the things which yeahoshua had done.
the chief kohens therefore and the interpreters gathered a council, and said, what are we doing? for this man does many signs.
if we leave him alone like this, everyone will emunah in him, and the romans will come and take away both our place and our nation.
but a certain one of them, kaiafas, being high kohen that year, said to them, you know nothing at all,
nor do you consider that it is advantageous for us that one man should die for the people, and that the whole nation not perish.
now he didn't say this of himself, but being high kohen that year, he come-brought that yeahoshua would die for the nation,
and not for the nation only, but that he might also gather together into one the children of theory who are scattered abroad.
so from that day forward they took counsel that they might put him to death.
yeahoshua therefore walked no more openly amongst the yeahudeans, but departed from there into the country near the wilderness, to a city called efraim. he stayed there with his learners.
now the stop-skip of the yeahudeans was at hand. many went up from the country to yerushalem before the stop-skip, to purify themselves.
then they sought for yeahoshua and spoke with one another as they stood in the temple, what do you think—that he isn't coming to the feast at all?
now the chief kohens and the interpreters had mitzva'ed that if anyone knew where he was, he should report it, that they might seize him.
12
then, six days before the stop-skip, yeahoshua came to beitany, where lacarus was, who had been dead, whom he raised from the dead.
so they made him a supper there. martha served, but lacarus was one of those who sat at the table with him.
therefore miriyam took a pound of ointment of pure nard, very precious, and anointed yeahoshua's feet and wiped his feet with her hair. the house was filled with the fragrance of the ointment.
then yeahudas ish-qiriot, simon's son, one of his learners, who would betray him, said,
why wasn't this ointment sold for three hundred denarii and given to the poor?
now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it.
but yeahoshua said, leave her alone. she has kept this for the day of my burial.
for you always have the poor with you, but you don't always have me.
a large crowd therefore of the yeahudeans learnt that he was there; and they came, not for yeahoshua's sake only, but that they might see lacarus also, whom he had raised from the dead.
but the chief kohens conspired to put lacarus to death also,
because on account of him many of the yeahudeans went away and emuna'ed in yeahoshua.
on the next day a great multitude had come to the feast. when they heard that yeahoshua was coming to yerushalem,
they took the branches of the palm trees and went out to meet him, and cried out, hosanna. blessed is he who comes in the name of yeahoh-vowelconsonant, the king of yisreal.
yeahoshua, having found a young donkey, sat on it. as it is written,
don't be afraid, daughter of zion. behold, your king comes, sitting on a donkey's colt.
his learners didn't understand these things at first, but when yeahoshua was heavyweighed, then they remembered that these things were written about him, and that they had done these things to him.
the multitude therefore that was with him when he called lacarus out of the tomb and raised him from the dead was testifying about it.
for this cause also the multitude went and met him, because they heard that he had done this sign.
the interpreters therefore said amongst themselves, see how you accomplish nothing. behold, the world has gone after him.
now there were certain greeks amongst those who went up to sink down at the feast.
therefore, these came to philip, who was from beitsaida of the galil, and asked him, saying, sir, we want to see yeahoshua.
philip came and told andrew, and in turn, andrew came with philip, and they told yeahoshua.
yeahoshua answered them, the time has come for the son of man to be heavyweighed.
amen amen i tell you, unless a grain of wheat falls into the land and dies, it remains by itself alone. but if it dies, it bears much fruit.
he who loves his life will lose it. he who hates his life in this world will keep it to life to world.
if anyone serves me, let him follow me. where i am, there my servant will also be. if anyone serves me, the father will honour him.
now my self is troubled. what shall i say? ‘father, save me from this time?' but i came to this time for this cause.
father, heavyweigh your name. then a voice came out of the namespaces, saying, i have both heavyweighed it and will heavyweigh it again.
therefore the multitude who stood by and heard it said that it had thundered. others said, a messenger has spoken to him.
yeahoshua answered, this voice hasn't come for my sake, but for your sakes.
now is the judgement of this world. now the prince of this world will be thrown out.
and i, if i am lifted up from the land, will draw all people to myself.
but he said this, signifying by what kind of death he should die.
the multitude answered him, we have heard out of the torah that the sink-swim-chat remains to world. how do you say, ‘the son of man must be lifted up?' who is this son of man?
yeahoshua therefore said to them, yet a little while the light is with you. walk while you have the light, that darkness doesn't overtake you. he who walks in the darkness doesn't know where he is going.
while you have the light, emunah in the light, that you may become children of light. yeahoshua said these things, and he departed and hid himself from them.
but though he had done so many signs before them, yet they didn't emunah in him,
that the word of yeshuayeaho the bringer might be filled, which he spoke: yeahoh-vowelconsonant, who has emuna'ed our report? to whom has the arm of yeahoh-vowelconsonant been revealed?
for this cause they couldn't emunah, for yeshuayeaho said again:
he has blinded their eyes and he hardened their heart, lest they should see with their eyes, and perceive with their heart, and would turn, and i would heal them.
yeshuayeaho said these things when he saw his heavyweight, and spoke of him.
nevertheless, even many of the rulers emuna'ed in him, but because of the interpreters they didn't say the same, so that they wouldn't be put out of the synagogue,
for they loved men's praise more than theory's praise.
yeahoshua cried out and said, whoever emunahs in me, emunahs not in me, but in him who sent me.
he who sees me sees him who sent me.
i have come as a light into the world, that whoever emunahs in me may not remain in the darkness.
if anyone listens to my sayings and doesn't emunah, i don't judge him. for i came not to judge the world, but to save the world.
he who rejects me, and doesn't receive my sayings, has one who judges him. the word that i spoke will judge him in the last day.
for i spoke not from myself, but the father who sent me gave me a mitzvah, what i should say and what i should speak.
i know that his mitzvah is life to world. the things therefore which i speak, even as the father has said to me, so i speak.
13
now before the feast of the stop-skip, yeahoshua, knowing that his time had come that he would depart from this world to the father, having loved his own who were in the world, he loved them to the finish.
during supper, the slanderer having already put into the heart of yeahudas ish-qiriot, simon's son, to betray him,
yeahoshua, knowing that the father had given all things into his hands, and that he came from theory and was going to theory,
arose from supper, and laid aside his outer garments. he took a towel and wrapped a towel around his waist.
then he poured water into the basin, and began to wash the learners' feet and to wipe them with the towel that was wrapped around him.
then he came to simon peter. he said to him, mister, do you wash my feet?
yeahoshua answered him, you don't know what i am doing now, but you will understand later.
peter said to him, you will never wash my feet. yeahoshua answered him, if i don't wash you, you have no part with me.
simon peter said to him, mister, not my feet only, but also my hands and my head.
yeahoshua said to him, someone who has bathed only needs to have his feet washed, but is completely clean. you are clean, but not all of you.
for he knew him who would betray him; therefore he said, you are not all clean.
so when he had washed their feet, put his outer garment back on, and sat down again, he said to them, do you know what i have done to you?
you call me, ‘teacher' and ‘mister.' you say so correctly, for so i am.
if i then, the mister and the teacher, have washed your feet, you also ought to wash one another's feet.
for i have given you an example, that you should also do as i have done to you.
amen amen i tell you, a worker is not greater than his mister, neither is one who is sent greater than he who sent him.
if you know these things, happy are you if you do them.
i don't speak concerning all of you. i know whom i have chosen; but that the scripture may be filled, ‘he who eats bread with me has lifted up his heel against me.'
from now on, i tell you before it happens, that when it happens, you may emunah that i am he.
amen amen i tell you, he who receives whomever i send, receives me; and he who receives me, receives him who sent me.
when yeahoshua had said this, he was troubled in breathwind, and testified, amen amen i tell you that one of you will betray me.
the learners looked at one another, perplexed about whom he spoke.
one of his learners, whom yeahoshua loved, was at the table, leaning against yeahoshua's breast.
simon peter therefore beckoned to him, and said to him, tell us who it is of whom he speaks.
he, leaning back, as he was, on yeahoshua's breast, asked him, mister, who is it?
yeahoshua therefore answered, it is he to whom i will give this piece of bread when i have dipped it. so when he had dipped the piece of bread, he gave it to yeahudas, the son of simon ish-qiriot.
after the piece of bread, then the opposer entered into him. then yeahoshua said to him, what you do, do quickly.
now nobody at the table knew why he said this to him.
for some thought, because yeahudas had the money box, that yeahoshua said to him, buy what things we need for the feast, or that he should give something to the poor.
therefore having received that morsel, he went out immediately. it was night.
when he had gone out, yeahoshua said, now the son of man has been heavyweighed, and theory has been heavyweighed in him.
if theory has been heavyweighed in him, theory will also heavyweigh him in himself, and he will heavyweigh him immediately.
little children, i will be with you a little while longer. you will seek me, and as i said to the yeahudeans, ‘where i am going, you can't come,' so now i tell you.
a new mitzvah i give to you, that you love one another. just as i have loved you, you also love one another.
by this everyone will know that you are my learners, if you have love for one another.
simon peter said to him, mister, where are you going? yeahoshua answered, where i am going, you can't follow now, but you will follow afterwards.
peter said to him, mister, why can't i follow you now? i will lay down my life for you.
yeahoshua answered him, will you lay down your life for me? amen amen i tell you, the rooster won't crow until you have denied me three times.
14
don't let your heart be troubled. emunah in theory. emunah also in me.
in my father's house are many homes. if it weren't so, i would have told you. i am going to prepare a place for you.
if i go and prepare a place for you, i will come again and will receive you to myself; that where i am, you may be there also.
you know where i go, and you know the way.
thomas said to him, mister, we don't know where you are going. how can we know the way?
yeahoshua said to him, i am the way, the truth, and the life. no one comes to the father, except through me.
if you had known me, you would have known my father also. from now on, you know him and have seen him.
philip said to him, mister, show us the father, and that will be enough for us.
yeahoshua said to him, have i been with you such a long time, and do you not know me, philip? he who has seen me has seen the father. how do you say, ‘show us the father?'
don't you emunah that i am in the father, and the father in me? the words that i tell you, i speak not from myself; but the father who lives in me does his works.
emunah me that i am in the father, and the father in me; or else emunah me for the very works' sake.
amen amen i tell you, he who emunahs in me, the works that i do, he will do also; and he will do greater works than these, because i am going to my father.
whatever you will ask in my name, i will do it, that the father may be heavyweighed in the son.
if you will ask anything in my name, i will do it.
if you love me, keep my mitzvahs.
i will pray to the father, and he will give you another counsellor, that he may be with you to world:
the breathwind of truth, whom the world can't receive, for it doesn't see him and doesn't know him. you know him, for he lives with you and will be in you.
i will not leave you orphans. i will come to you.
yet a little while, and the world will see me no more; but you will see me. because i live, you will live also.
in that day you will know that i am in my father, and you in me, and i in you.
one who has my mitzvahs and keeps them, that person is one who loves me. one who loves me will be loved by my father, and i will love him, and will reveal myself to him.
yeahudas (not ish-qiriot) said to him, mister, what has happened that you are about to reveal yourself to us, and not to the world?
yeahoshua answered him, if a man loves me, he will keep my word. my father will love him, and we will come to him and make our home with him.
he who doesn't love me doesn't keep my words. the word which you hear isn't mine, but the father's who sent me.
i have said these things to you while still living with you.
but the counsellor, the dedicated breathwind, whom the father will send in my name, will teach you all things, and will remind you of all that i said to you.
peace i leave with you. my peace i give to you; not as the world gives, i give to you. don't let your heart be troubled, neither let it be fearful.
you heard how i told you, ‘i am going away, and i will come back to you.' if you loved me, you would have rejoiced because i said ‘i am going to my father;' for the father is greater than i.
now i have told you before it happens so that when it happens, you may emunah.
i will no more speak much with you, for the prince of the world comes, and he has nothing in me.
but that the world may know that i love the father, and as the father mitzva'ed me, even so i do. arise, let's go from here.
15
i am the true vine, and my father is the farmer.
every branch in me that doesn't bear fruit, he takes away. every branch that bears fruit, he prunes, that it may bear more fruit.
you are already pruned clean because of the word which i have spoken to you.
remain in me, and i in you. as the branch can't bear fruit by itself unless it remains in the vine, so neither can you, unless you remain in me.
i am the vine. you are the branches. he who remains in me and i in him bears much fruit, for apart from me you can do nothing.
if a man doesn't remain in me, he is thrown out as a branch and is withered; and they gather them, throw them into the fire, and they are burnt.
if you remain in me, and my words remain in you, you will ask whatever you desire, and it will be done for you.
in this my father is heavyweighed, that you bear much fruit; and so you will be my learners.
even as the father has loved me, i also have loved you. remain in my love.
if you keep my mitzvahs, you will remain in my love, even as i have kept my father's mitzvahs and remain in his love.
i have spoken these things to you, that my joy may remain in you, and that your joy may be made full.
this is my mitzvah, that you love one another, even as i have loved you.
greater love has no one than this, that someone lay down his life for his friends.
you are my friends if you do whatever i mitzvah you.
no longer do i call you workers, for the worker doesn't know what his mister does. but i have called you friends, for everything that i heard from my father, i have made known to you.
you didn't choose me, but i chose you and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you will ask of the father in my name, he may give it to you.
i mitzvah these things to you, that you may love one another.
if the world hates you, you know that it has hated me before it hated you.
if you were of the world, the world would love its own. but because you are not of the world, since i chose you out of the world, therefore the world hates you.
remember the word that i said to you: ‘a worker is not greater than his mister.' if they persecuted me, they will also persecute you. if they kept my word, they will also keep yours.
but they will do all these things to you for my name's sake, because they don't know him who sent me.
if i had not come and spoken to them, they would not have had miss; but now they have no excuse for their miss.
he who hates me, hates my father also.
if i hadn't done amongst them the works which no one else did, they wouldn't have had miss. but now they have seen and also hated both me and my father.
but this happened so that the word may be filled which was written in their torah, ‘they hated me without a cause.'
when the counsellor has come, whom i will send to you from the father, the breathwind of truth, who proceeds from the father, he will testify about me.
you will also testify, because you have been with me from the beginning.
16
i have said these things to you so that you wouldn't be caused to stumble.
they will put you out of the synagogues. yes, the time is coming that whoever kills you will think that he nears-in service to theory.
they will do these things because they have not known the father nor me.
but i have told you these things so that when the time comes, you may remember that i told you about them. i didn't tell you these things from the beginning, because i was with you.
but now i am going to him who sent me, and none of you asks me, ‘where are you going?'
but because i have told you these things, sorrow has filled your heart.
nevertheless i tell you the truth: it is to your advantage that i go away; for if i don't go away, the counsellor won't come to you. but if i go, i will send him to you.
when he has come, he will convict the world about miss, about being right, and about judgement;
about miss, because they don't emunah in me;
about being right, because i am going to my father, and you won't see me any more;
about judgement, because the prince of this world has been judged.
i still have many things to tell you, but you can't bear them now.
however, when he, the breathwind of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. he will declare to you things that are coming.
he will heavyweigh me, for he will take from what is mine and will declare it to you.
all things that the father has are mine; therefore i said that he takes of mine and will declare it to you.
a little while, and you will not see me. again a little while, and you will see me.
some of his learners therefore said to one another, what is this that he says to us, ‘a little while, and you won't see me, and again a little while, and you will see me;' and, ‘because i go to the father'?
they said therefore, what is this that he says, ‘a little while'? we don't know what he is saying.
therefore yeahoshua perceived that they wanted to ask him, and he said to them, do you enquire amongst yourselves concerning this, that i said, ‘a little while, and you won't see me, and again a little while, and you will see me?'
amen amen i tell you that you will weep and lament, but the world will rejoice. you will be sorrowful, but your sorrow will be turned into joy.
a woman, when she gives birth, has sorrow because her time has come. but when she has delivered the child, she doesn't remember the anguish any more, for the joy that a human being is born into the world.
therefore you now have sorrow, but i will see you again, and your heart will rejoice, and no one will take your joy away from you.
in that day you will ask me no questions. amen amen i tell you, whatever you may ask of the father in my name, he will give it to you.
until now, you have asked nothing in my name. ask, and you will receive, that your joy may be made full.
i have spoken these things to you in figures of speech. but the time is coming when i will no more speak to you in figures of speech, but will tell you plainly about the father.
in that day you will ask in my name; and i don't say to you that i will pray to the father for you,
for the father himself loves you, because you have loved me, and have emuna'ed that i came from theory.
i came from the father and have come into the world. again, i leave the world and go to the father.
his learners said to him, behold, now you are speaking plainly, and using no figures of speech.
now we know that you know all things, and don't need for anyone to question you. by this we emunah that you came from theory.
yeahoshua answered them, do you now emunah?
behold, the time is coming, yes, and has now come, that you will be scattered, everyone to his own place, and you will leave me alone. yet i am not alone, because the father is with me.
i have told you these things, that in me you may have peace. in the world you have trouble; but cheer up. i have overcome the world.
17
yeahoshua said these things, then lifting up his eyes to the namespaces, he said, father, the time has come. heavyweigh your son, that your son may also heavyweigh you;
even as you gave him means over all flesh, so he will give life to world to all whom you have given him.
this is life to world, that they should know you, the only true theory, and him whom you sent, yeahoshua sink-swim-chat.
i heavyweighed you on the land. i have finished the work which you have given me to do.
now, father, heavyweigh me with your own self with the heavyweight which i had with you before the world existed.
i revealed your name to the people whom you have given me out of the world. they were yours, and you have given them to me. they have kept your word.
now they have known that all things whatever you have given me are from you,
for the words which you have given me i have given to them; and they received them, and knew for sure that i came from you. they have emuna'ed that you sent me.
i pray for them. i don't pray for the world, but for those whom you have given me, for they are yours.
all things that are mine are yours, and yours are mine, and i am heavyweighed in them.
i am no more in the world, but these are in the world, and i am coming to you. dedicated father, keep them through your name which you have given me, that they may be one, even as we are.
while i was with them in the world, i kept them in your name. i have kept those whom you have given me. none of them is lost except the son of destruction, that the scripture might be filled.
but now i come to you, and i say these things in the world, that they may have my joy made full in themselves.
i have given them your word. the world hated them because they are not of the world, even as i am not of the world.
i pray not that you would take them from the world, but that you would keep them from the fracture one.
they are not of the world, even as i am not of the world.
dedicate them in your truth. your word is truth.
as you sent me into the world, even so i have sent them into the world.
for their sakes i dedicate myself, that they themselves also may be dedicated in truth.
not for these only do i pray, but for those also who will emunah in me through their word,
that they may all be one; even as you, father, are in me, and i in you, that they also may be one in us; that the world may emunah that you sent me.
the heavyweight which you have given me, i have given to them, that they may be one, even as we are one,
i in them, and you in me, that they may be finished into one, that the world may know that you sent me and loved them, even as you loved me.
father, i desire that they also whom you have given me be with me where i am, that they may see my heavyweight which you have given me, for you loved me before the foundation of the world.
right father, the world hasn't known you, but i knew you; and these knew that you sent me.
i made known to them your name, and will make it known; that the love with which you loved me may be in them, and i in them.
18
when yeahoshua had spoken these words, he went out with his learners over the brook qidron, where there was a garden, into which he and his learners entered.
now yeahudas, who betrayed him, also knew the place, for yeahoshua often met there with his learners.
yeahudas then, having taken a detachment of soldiers and officers from the chief kohens and the interpreters, came there with lanterns, torches, and weapons.
yeahoshua therefore, knowing all the things that were happening to him, went out and said to them, who are you looking for?
they answered him, yeahoshua of nacaret. yeahoshua said to them, i am he. yeahudas also, who betrayed him, was standing with them.
when therefore he said to them, i am he, they went backward and fell to the ground.
again therefore he asked them, who are you looking for? they said, yeahoshua of nacaret.
yeahoshua answered, i told you that i am he. if therefore you seek me, let these go their way,
that the word might be filled which he spoke, of those whom you have given me, i have lost none.
simon peter therefore, having a sword, drew it, struck the high kohen's worker, and cut off his right ear. the worker's name was malchus.
yeahoshua therefore said to peter, put the sword into its sheath. the cup which the father has given me, shall i not surely drink it?
so the detachment, the commanding officer, and the officers of the yeahudeans seized yeahoshua and bound him,
and led him to annas first, for he was father-in-law to kaiafas, who was high kohen that year.
now it was kaiafas who advised the yeahudeans that it was expedient that one man should perish for the people.
simon peter followed yeahoshua, as did another learner. now that learner was known to the high kohen, and entered in with yeahoshua into the court of the high kohen;
but peter was standing at the door outside. so the other learner, who was known to the high kohen, went out and spoke to her who kept the door, and brought in peter.
then the maid who kept the door said to peter, are you also one of this man's learners? he said, i am not.
now the workers and the officers were standing there, having made a fire of coals, for it was cold. they were warming themselves. peter was with them, standing and warming himself.
the high kohen therefore asked yeahoshua about his learners and about his teaching.
yeahoshua answered him, i spoke openly to the world. i always taught in synagogues and in the temple, where the yeahudeans always meet. i said nothing in secret.
why do you ask me? ask those who have heard me what i said to them. behold, they know the things which i said.
when he had said this, one of the officers standing by slapped yeahoshua with his hand, saying, do you answer the high kohen like that?
yeahoshua answered him, if i have spoken bad, testify of the bad; but if well, why do you beat me?
annas sent him bound to kaiafas, the high kohen.
now simon peter was standing and warming himself. they said therefore to him, you aren't also one of his learners, are you? he denied it and said, i am not.
one of the workers of the high kohen, being a relative of him whose ear peter had cut off, said, didn't i see you in the garden with him?
peter therefore denied it again, and immediately the rooster crowed.
they led yeahoshua therefore from kaiafas into the praetorium. it was early, and they themselves didn't enter into the praetorium, that they might not be defiled, but might eat the stop-skip.
pilate therefore went out to them and said, what accusation do you bring against this man?
they answered him, if this man weren't a bad-doer, we wouldn't have delivered him up to you.
pilate therefore said to them, take him yourselves, and judge him according to your torah. therefore the yeahudeans said to him, it is illegal for us to put anyone to death,
that the word of yeahoshua might be filled, which he spoke, signifying by what kind of death he should die.
pilate therefore entered again into the praetorium, called yeahoshua, and said to him, are you the king of the yeahudeans?
yeahoshua answered him, do you say this by yourself, or did others tell you about me?
pilate answered, i'm not a yeahudean, am i? your own nation and the chief kohens delivered you to me. what have you done?
yeahoshua answered, my kingdom is not of this world. if my kingdom were of this world, then my servants would fight, that i wouldn't be delivered to the yeahudeans. but now my kingdom is not from here.
pilate therefore said to him, are you a king then? yeahoshua answered, you say that i am a king. for this reason i have been born, and for this reason i have come into the world, that i should testify to the truth. everyone who is of the truth listens to my voice.
pilate said to him, what is truth? when he had said this, he went out again to the yeahudeans, and said to them, i find no basis for a charge against him.
but you have a custom that i should release someone to you at the stop-skip. therefore, do you want me to release to you the king of the yeahudeans?
then they all shouted again, saying, not this man, but barabbas. now barabbas was a robber.
19
so pilate then took yeahoshua and flogged him.
the soldiers twisted thorns into a crown and put it on his head, and dressed him in a purple garment.
they kept saying, hail, king of the yeahudeans. and they kept slapping him.
then pilate went out again, and said to them, behold, i bring him out to you, that you may know that i find no basis for a charge against him.
yeahoshua therefore came out, wearing the crown of thorns and the purple garment. pilate said to them, behold, the man.
when therefore the chief kohens and the officers saw him, they shouted, saying, crucify. crucify. pilate said to them, take him yourselves and crucify him, for i find no basis for a charge against him.
the yeahudeans answered him, we have a torah, and by our torah he ought to die, because he made himself the son of theory.
when therefore pilate heard this saying, he was more afraid.
he entered into the praetorium again, and said to yeahoshua, where are you from? but yeahoshua gave him no answer.
pilate therefore said to him, aren't you speaking to me? don't you know that i have means to release you and have means to crucify you?
yeahoshua answered, you would have no means at all against me, unless it were given to you from above. therefore he who delivered me to you has greater miss.
at this, pilate was seeking to release him, but the yeahudeans cried out, saying, if you release this man, you aren't caesar's friend. everyone who makes himself a king speaks against caesar.
when pilate therefore heard these words, he brought yeahoshua out and sat down on the judgement seat at a place called the pavement, but in hebrew, gabbatha.
now it was the preparation day of the stop-skip, at about the sixth hour. he said to the yeahudeans, behold, your king.
they cried out, away with him. away with him. crucify him. pilate said to them, shall i crucify your king? the chief kohens answered, we have no king but caesar.
so then he delivered him to them to be crucified. so they took yeahoshua and led him away.
he went out, bearing his cross, to the place called the place of a skull, which is called in hebrew, golgota,
where they crucified him, and with him two others, on either side one, and yeahoshua in the middle.
pilate wrote a title also, and put it on the cross. there was written, yeahoshua of nacaret, the king of the yeahudeans.
therefore many of the yeahudeans read this title, for the place where yeahoshua was crucified was near the city; and it was written in hebrew, in latin, and in greek.
the chief kohens of the yeahudeans therefore said to pilate, don't write, ‘the king of the yeahudeans,' but, ‘he said, i am king of the yeahudeans.'
pilate answered, what i have written, i have written.
then the soldiers, when they had crucified yeahoshua, took his garments and made four parts, to every soldier a part; and also the tunic. now the tunic was without seam, woven from the top throughout.
then they said to one another, let's not tear it, but throw lots for it to decide whose it will be, that the scripture might be filled, which says, they parted my garments amongst them. they threw lots for my clothing. therefore the soldiers did these things.
but standing by yeahoshua's cross were his mother, his mother's sister, miriyam the wife of clopas, and miriyam magdalene.
therefore when yeahoshua saw his mother, and the learner whom he loved standing there, he said to his mother, woman, behold, your son.
then he said to the learner, behold, your mother. from that hour, the learner took her to his own home.
after this, yeahoshua, seeing that all things were now finished, that the scripture might be finished, said, i am thirsty.
now a vessel full of vinegar was set there; so they put a sponge full of the vinegar on hyssop, and held it at his mouth.
when yeahoshua therefore had received the vinegar, he said, it is finished. then he bowed his head and gave up his breathwind.
therefore the yeahudeans, because it was the preparation day, so that the bodies wouldn't remain on the cross on the shabbat (for that shabbat was a special one), asked of pilate that their legs might be broken and that they might be taken away.
therefore the soldiers came and broke the legs of the first and of the other who was crucified with him;
but when they came to yeahoshua and saw that he was already dead, they didn't break his legs.
however, one of the soldiers pierced his side with a spear, and immediately blood and water came out.
he who has seen has testified, and his testimony is true. he knows that he tells the truth, that you may emunah.
for these things happened that the scripture might be filled, a bone of him will not be broken.
again another scripture says, they will look on him whom they pierced.
after these things, yosef of arimathaea, being a learner of yeahoshua, but secretly for fear of the yeahudeans, asked of pilate that he might take away yeahoshua's body. pilate gave him permission. he came therefore and took away his body.
nicodemus, who at first came to yeahoshua by night, also came bringing a mixture of myrrh and aloes, about a hundred roman pounds.
so they took yeahoshua's body, and bound it in linen cloths with the spices, as the custom of the yeahudeans is to bury.
now in the place where he was crucified there was a garden. in the garden was a new tomb in which no man had ever yet been laid.
then, because of the yeahudeans' preparation day (for the tomb was near at hand), they laid yeahoshua there.
20
now on the first day of the week, miriyam magdalene went early, while it was still dark, to the tomb, and saw that the stone had been taken away from the tomb.
therefore she ran and came to simon peter and to the other learner whom yeahoshua loved, and said to them, they have taken away the mister out of the tomb, and we don't know where they have laid him.
therefore peter and the other learner went out, and they went towards the tomb.
they both ran together. the other learner outran peter and came to the tomb first.
stooping and looking in, he saw the linen cloths lying there; yet he didn't enter in.
then simon peter came, following him, and entered into the tomb. he saw the linen cloths lying,
and the cloth that had been on his head, not lying with the linen cloths, but rolled up in a place by itself.
so then the other learner who came first to the tomb also entered in, and he saw and emuna'ed.
for as yet they didn't know the scripture, that he must rise from the dead.
so the learners went away again to their own homes.
but miriyam was standing outside at the tomb weeping. so as she wept, she stooped and looked into the tomb,
and she saw two messengers in white sitting, one at the head and one at the feet, where the body of yeahoshua had lain.
they asked her, woman, why are you weeping? she said to them, because they have taken away my mister, and i don't know where they have laid him.
when she had said this, she turned around and saw yeahoshua standing, and didn't know that it was yeahoshua.
yeahoshua said to her, woman, why are you weeping? who are you looking for? she, supposing him to be the gardener, said to him, sir, if you have carried him away, tell me where you have laid him, and i will take him away.
yeahoshua said to her, miriyam. she turned and said to him, rabboni. which is to say, teacher.
yeahoshua said to her, don't hold me, for i haven't yet ascended to my father; but go to my brothers and tell them, ‘i am ascending to my father and your father, to my theory and your theory.'
miriyam magdalene came and told the learners that she had seen the mister, and that he had said these things to her.
when therefore it was evening on that day, the first day of the week, and when the doors were locked where the learners were assembled, for fear of the yeahudeans, yeahoshua came and stood in the middle and said to them, peace be to you.
when he had said this, he showed them his hands and his side. the learners therefore were glad when they saw the mister.
yeahoshua therefore said to them again, peace be to you. as the father has sent me, even so i send you.
when he had said this, he breathed on them, and said to them, receive the dedicated breathwind.
if you forgive anyone's misses, they have been forgiven them. if you retain anyone's misses, they have been retained.
but thomas, one of the twelve, called didymus, wasn't with them when yeahoshua came.
the other learners therefore said to him, we have seen the mister. but he said to them, unless i see in his hands the print of the nails, put my finger into the print of the nails, and put my hand into his side, i will not emunah.
after eight days, again his learners were inside and thomas was with them. yeahoshua came, the doors being locked, and stood in the middle, and said, peace be to you.
then he said to thomas, reach here your finger, and see my hands. reach here your hand, and put it into my side. don't be non-emunahful, but emunah.
thomas answered him, my mister and my theory.
yeahoshua said to him, because you have seen me, you have emuna'ed. happy are those who have not seen and have emuna'ed.
therefore yeahoshua did many other signs in the presence of his learners, which are not written in this book;
but these are written that you may emunah that yeahoshua is the sink-swim-chat, the son of theory, and that emuna'ing you may have life in his name.
21
after these things, yeahoshua revealed himself again to the learners at the sea of tiberias. he revealed himself this way.
simon peter, thomas called didymus, nataneal of cana in the galil, and the sons of zebedee, and two others of his learners were together.
simon peter said to them, i'm going fishing. they told him, we are also coming with you. they immediately went out and entered into the boat. that night, they caught nothing.
but when day had already come, yeahoshua stood on the beach; yet the learners didn't know that it was yeahoshua.
yeahoshua therefore said to them, children, have you anything to eat? they answered him, no.
he said to them, throw the net on the right side of the boat, and you will find some. they threw it therefore, and now they weren't able to draw it in for the multitude of fish.
that learner therefore whom yeahoshua loved said to peter, it's the mister. so when simon peter heard that it was the mister, he wrapped his coat around himself (for he was naked), and threw himself into the sea.
but the other learners came in the little boat (for they were not far from the land, but about two hundred cubits away), dragging the net full of fish.
so when they got out on the land, they saw a fire of coals there, with fish and bread laid on it.
yeahoshua said to them, bring some of the fish which you have just caught.
simon peter went up, and drew the net to land, full of one hundred and fifty-three great fish. even though there were so many, the net wasn't torn.
yeahoshua said to them, come and eat breakfast. none of the learners dared enquire of him, who are you? knowing that it was the mister.
then yeahoshua came and took the bread, gave it to them, and the fish likewise.
this is now the third time that yeahoshua was revealed to his learners after he had risen from the dead.
so when they had eaten their breakfast, yeahoshua said to simon peter, simon, son of yonah, do you love me more than these? he said to him, yes, mister; you know that i have affection for you. he said to him, feed my lambs.
he said to him again a second time, simon, son of yonah, do you love me? he said to him, yes, mister; you know that i have affection for you. he said to him, tend my sheep.
he said to him the third time, simon, son of yonah, do you have affection for me? peter was grieved because he asked him the third time, do you have affection for me? he said to him, mister, you know everything. you know that i have affection for you. yeahoshua said to him, feed my sheep.
amen amen i tell you, when you were young, you dressed yourself and walked where you wanted to. but when you are old, you will stretch out your hands, and another will dress you and carry you where you don't want to go.
now he said this, signifying by what kind of death he would heavyweigh theory. when he had said this, he said to him, follow me.
then peter, turning around, saw a learner following. this was the learner whom yeahoshua loved, the one who had also leaned on yeahoshua's breast at the supper and asked, mister, who is going to betray you?
peter, seeing him, said to yeahoshua, mister, what about this man?
yeahoshua said to him, if i desire that he stay until i come, what is that to you? you follow me.
this saying therefore went out amongst the brothers that this learner wouldn't die. yet yeahoshua didn't say to him that he wouldn't die, but, if i desire that he stay until i come, what is that to you?
this is the learner who testifies about these things, and wrote these things. we know that his witness is true.
there are also many other things which yeahoshua did, which if they would all be written, i suppose that even the world itself wouldn't have room for the books that would be written.
revelation of yeahoshua sink-swim-chat
1
this is the revelation of yeahoshua sink-swim-chat, which theory gave him to show to his workers the things which must happen soon, which he sent and made known by his messenger to his worker, yeahoxhanan,
who testified to theory's word and of the testimony of yeahoshua sink-swim-chat, about everything that he saw.
happy is he who reads and those who hear the words of the bringing, and keep the things that are written in it, for the time is near.
yeahoxhanan, to the seven assemblies that are in asia: grace to you and peace from theory, who is and who was and who is to come; and from the seven breathwinds who are before his throne;
and from yeahoshua sink-swim-chat, the emunahful witness, the firstborn of the dead, and the ruler of the kings of the land. to him who loves us, and dissolved us from our misses by his blood—
and he made us to be a kingdom, kohens to his theory and father—to him be the heavyweight and the dominion to world and ever. amen.
behold, he is coming with the clouds, and every eye will see him, including those who pierced him. all the branches of the land will mourn over him. even so, amen.
i am the alpha and the omega, says yeahoh-vowelconsonant theory, who is and who was and who is to come, the breast-field.
i yeahoxhanan, your brother and partner with you in the oppression, kingdom, and perseverance in sink-swim-chat yeahoshua, was on the isle that is called patmos because of theory's word and the testimony of yeahoshua sink-swim-chat.
i was in the breathwind on yeahoh-vowelconsonant's day, and i heard behind me a loud voice, like a trumpet
saying, what you see, write in a book and send to the seven assemblies: to ephesus, smyrna, pergamum, thyatira, sardis, philadelphia, and to laodicea.
i turned to see the voice that spoke with me. having turned, i saw seven golden lamp stands.
and amongst the lamp stands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest.
his head and his hair were white as white wool, like snow. his eyes were like a flame of fire.
his feet were like burnished brass, as if it had been refined in a furnace. his voice was like the voice of many waters.
he had seven stars in his right hand. out of his mouth proceeded a sharp two-edged sword. his face was like the sun shining at its brightest.
when i saw him, i fell at his feet like a dead man. he laid his right hand on me, saying, don't be afraid. i am the first and the last,
and the living one. i was dead, and behold, i am alive to world and ever. amen. i have the keys of death and of hades.
write therefore the things which you have seen, and the things which are, and the things which will happen hereafter.
the mystery of the seven stars which you saw in my right hand, and the seven golden lamp stands is this: the seven stars are the messengers of the seven assemblies. the seven lamp stands are seven assemblies.
2
to the messenger of the community in ephesus write: he who holds the seven stars in his right hand, he who walks amongst the seven golden lamp stands says these things:
i know your works, and your toil and perseverance, and that you can't tolerate bad men, and have tested those who call themselves emissaries, and they are not, and found them false.
you have perseverance and have endured for my name's sake, and have not grown weary.
but i have this against you, that you left your first love.
remember therefore from where you have fallen, and repent and do the first works; or else i am coming to you swiftly, and will move your lamp stand out of its place, unless you repent.
but this you have, that you hate the works of the nicolaitans, which i also hate.
he who has an ear, let him hear what the breathwind says to the assemblies. to him who overcomes i will give to eat from the tree of life, which is in the paradise of my theory.
to the messenger of the community in smyrna write: the first and the last, who was dead, and has come to life says these things:
i know your works, oppression, and your poverty (but you are rich), and the slander of those who say they are yeahudeans, and they are not, but are a synagogue of the opposer.
don't be afraid of the things which you are about to suffer. behold, the slanderer is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. be emunahful to death, and i will give you the crown of life.
he who has an ear, let him hear what the breathwind says to the assemblies. he who overcomes won't be harmed by the second death.
to the messenger of the community in pergamum write: he who has the sharp two-edged sword says these things:
i know your works and where you dwell, where the opposer's throne is. you hold firmly to my name, and didn't deny my emunah in the days of antipas my witness, my emunahful one, who was killed amongst you, where the opposer dwells.
but i have a few things against you, because you have there some who hold the teaching of balaam, who taught balaq to throw a stumbling block before the children of yisreal, to eat things slaughtered to idols, and to commit sexual immorality.
so also you likewise have some who hold to the teaching of the nicolaitans.
repent therefore, or else i am coming to you quickly and i will make war against them with the sword of my mouth.
he who has an ear, let him hear what the breathwind says to the assemblies. to him who overcomes, to him i will give of the hidden manna, and i will give him a white stone, and on the stone a new name written which no one knows but he who receives it.
to the messenger of the community in thyatira write: the son of theory, who has his eyes like a flame of fire, and his feet are like burnished brass, says these things:
i know your works, your love, emunah, service, patient endurance, and that your last works are more than the first.
but i have this against you, that you tolerate your woman icebel, who calls herself a bringeress. she teaches and seduces my workers to have sex with someone they're not married to and to eat things slaughtered to idols.
i gave her time to repent, but she refuses to repent of her sexual immorality.
behold, i will throw her and those who commit adultery with her into a bed of great oppression, unless they repent of her works.
i will kill her children with death, and all the assemblies will know that i am he who searches the minds and hearts. i will give to each one of you according to your deeds.
but to you i say, to the rest who are in thyatira—as many as don't have this teaching, who don't know what some call ‘the deep things of the opposer'—to you i say, i am not putting any other burden on you.
nevertheless, hold that which you have firmly until i come.
he who overcomes, and he who keeps my works to the finish, to him i will give means over the nations.
he will rule them with a rod of iron, shattering them like clay pots, as i also have received of my father;
and i will give him the morning star.
he who has an ear, let him hear what the breathwind says to the assemblies.
3
and to the messenger of the community in sardis write: he who has the seven breathwinds of theory and the seven stars says these things: i know your works, that you have a reputation of being alive, but you are dead.
wake up and strengthen the things that remain, which you were about to throw away, for i have found no works of yours perfected before my theory.
remember therefore how you have received and heard. keep it and repent. if therefore you won't watch, i will come as a thief, and you won't know what hour i will come upon you.
nevertheless you have a few names in sardis that didn't defile their garments. they will walk with me in white, for they are worthy.
he who overcomes will be arrayed in white garments, and i will in no way blot his name out of the book of life, and i will say the same as his name before my father, and before his messengers.
he who has an ear, let him hear what the breathwind says to the assemblies.
to the messenger of the community in philadelphia write: he who is dedicated, he who is true, he who has the key of david, he who opens and no one can shut, and who shuts and no one opens, says these things:
i know your works (behold, i have set before you an open door, which no one can shut), that you have a little ability, and kept my word, and didn't deny my name.
behold, i make some of the synagogue of the opposer, of those who say they are yeahudeans, and they are not, but lie—behold, i will make them to come and sink down before your feet, and to know that i have loved you.
because you kept my mitzvah to endure, i also will keep you from the hour of testing which is to come on the whole world, to test those who dwell on the land.
i am coming quickly. hold firmly that which you have, so that no one takes your crown.
he who overcomes, i will make him a pillar in the temple of my theory, and he will go out from there no more. i will write on him the name of my theory and the name of the city of my theory, the new yerushalem, which comes down out of the namespaces from my theory, and my own new name.
he who has an ear, let him hear what the breathwind says to the assemblies.
to the messenger of the community in laodicea write: the amen, the emunahful and true witness, the beginning of theory's creation, says these things:
i know your works, that you are neither cold nor hot. i wish you were cold or hot.
so, because you are lukewarm, and neither hot nor cold, i will vomit you out of my mouth.
because you say, ‘i am rich, and have gotten riches, and have need of nothing,' and don't know that you are the wretched one, miserable, poor, blind, and naked;
i counsel you to buy from me gold refined by fire, that you may become rich; and white garments, that you may clothe yourself, and that the shame of your nakedness may not be revealed; and eye salve to sink-swim your eyes, that you may see.
as many as i love, i reprove and chasten. be zealous therefore, and repent.
behold, i stand at the door and knock. if anyone hears my voice and opens the door, then i will come in to him and will dine with him, and he with me.
he who overcomes, i will give to him to sit down with me on my throne, as i also overcame and sat down with my father on his throne.
he who has an ear, let him hear what the breathwind says to the assemblies.
4
after these things i looked and saw a door opened in the namespaces; and the first voice that i heard, like a trumpet speaking with me, was one saying, come up here, and i will show you the things which must happen after this.
immediately i was in the breathwind. behold, there was a throne set in the namespaces, and one sitting on the throne
that looked like a jasper stone and a sardius. there was a rainbow around the throne, like an emerald to look at.
around the throne were twenty-four thrones. on the thrones were twenty-four elders sitting, dressed in white garments, with crowns of gold on their heads.
out of the throne proceed lightnings, sounds, and thunders. there were seven lamps of fire burning before his throne, which are the seven breathwinds of theory.
before the throne was something like a sea of glass, similar to crystal. in the middle of the throne, and around the throne were four living creatures full of eyes before and behind.
the first creature was like a lion, the second creature like a calf, the third creature had a face like a man, and the fourth was like a flying eagle.
the four living creatures, each one of them having six wings, are full of eyes around and within. they have no rest day and night, saying, dedicated, dedicated, dedicated is yeahoh-vowelconsonant theory, the breast-field, who was and who is and who is to come.
when the living creatures give heavyweight, honour, and thanks to him who sits on the throne, to him who lives to world and ever,
the twenty-four elders fall down before him who sits on the throne and sink down to him who lives to world and ever, and throw their crowns before the throne, saying,
worthy are you, our mister and theory, the dedicated one, to receive the heavyweight, the honour, and the ability, for you created all things, and because of your will they existed and were created.
5
i saw, in the right hand of him who sat on the throne, a book written inside and outside, sealed shut with seven seals.
i saw a mighty messenger proclaiming with a loud voice, who is worthy to open the book, and to loosen its seals?
no one in the namespaces above, or on the land, or under the land, was able to open the book or to look in it.
then i wept much, because no one was found worthy to open the book or to look in it.
one of the elders said to me, don't weep. behold, the lion who is of the branch of yeahudah, the root of david, has overcome: he who opens the book and its seven seals.
i saw in the middle of the throne and of the four living creatures, and in the middle of the elders, a lamb standing, as though it had been slain, having seven horns and seven eyes, which are the seven breathwinds of theory, sent out into all the land.
then he came, and he took it out of the right hand of him who sat on the throne.
now when he had taken the book, the four living creatures and the twenty-four elders fell down before the lamb, each one having a harp, and golden bowls full of incense, which are the prayers of the dedicateds.
they sang a new song, saying, you are worthy to take the book and to open its seals, for you were killed, and bought us for theory with your blood out of every branch, language, people, and nation,
and made us kings and kohens to our theory; and we will reign on the land.
i looked, and i heard something like a voice of many messengers around the throne, the living creatures, and the elders. the number of them was ten thousands of ten thousands, and thousands of thousands,
saying with a loud voice, worthy is the lamb who has been killed to receive the ability, wealth, wisdom, strength, honour, heavyweight, and blessing.
i heard every created thing which is in the namespaces, on the land, under the land, on the sea, and everything in them, saying, to him who sits on the throne and to the lamb be the blessing, the honour, the heavyweight, and the dominion, to world and ever. amen.
the four living creatures said, amen. then the elders fell down and sank down.
6
i saw that the lamb opened one of the seven seals, and i heard one of the four living creatures saying, as with a voice of thunder, come and see.
then a white horse appeared, and he who sat on it had a bow. a crown was given to him, and he came out conquering, and to conquer.
when he opened the second seal, i heard the second living creature saying, come.
another came out, a red horse. to him who sat on it was given to take peace from the land, and that they should kill one another. there was given to him a great sword.
when he opened the third seal, i heard the third living creature saying, come and see. and behold, a black horse, and he who sat on it had a balance in his hand.
i heard a voice in the middle of the four living creatures saying, a choenix of wheat for a denarius, and three choenix of barley for a denarius. don't damage the oil and the wine.
when he opened the fourth seal, i heard the fourth living creature saying, come and see.
and behold, a green horse, and the name of he who sat on it was death. hades followed with him. means over one fourth of the land, to kill with the sword, with famine, with death, and by the wild animals of the land was given to him.
when he opened the fifth seal, i saw underneath the slaughter-place the selves of those who had been killed for the word of theory, and for the testimony of the lamb which they had.
they cried with a loud voice, saying, how long, mister, the dedicated and true, until you judge and avenge our blood on those who dwell on the land?
a long white robe was given to each of them. they were told that they should rest yet for a while, until their fellow workers and their brothers, who would also be killed even as they were, should complete their course.
i saw when he opened the sixth seal, and there was a great earthquake. the sun became black as sackcloth made of hair, and the whole moon became as blood.
the stars of the namespaces fell to the land, like a fig tree dropping its unripe figs when it is shaken by a great wind.
the namespaces was removed like a scroll when it is rolled up. every mountain and island was moved out of its place.
the kings of the land, the princes, the commanding officers, the rich, the strong, and every worker and free person, hid themselves in the caves and in the rocks of the mountains.
they told the mountains and the rocks, fall on us, and hide us from the face of him who sits on the throne, and from the wrath of the lamb,
for the great day of his wrath has come, and who is able to stand?
7
after this, i saw four messengers standing at the four corners of the land, holding the four winds of the land, so that no wind would blow on the land, or on the sea, or on any tree.
i saw another messenger ascend from the sunrise, having the seal of the living theory. he cried with a loud voice to the four messengers to whom it was given to harm the land and the sea,
saying, don't harm the land, the sea, or the trees, until we have sealed the workers of our theory on their foreheads.
i heard the number of those who were sealed, one hundred and forty-four thousand, sealed out of every branch of the children of yisreal:
of the branch of yeahudah twelve thousand were sealed, of the branch of reuben twelve thousand, of the branch of gad twelve thousand,
of the branch of asher twelve thousand, of the branch of naftali twelve thousand, of the branch of manasheh twelve thousand,
of the branch of shimeon twelve thousand, of the branch of levi twelve thousand, of the branch of yissakhar twelve thousand,
of the branch of cebulun twelve thousand, of the branch of yosef twelve thousand, and of the branch of benyamin twelve thousand were sealed.
after these things i looked, and behold, a great multitude which no man could count, out of every nation and of all branches, peoples, and languages, standing before the throne and before the lamb, dressed in white robes, with palm branches in their hands.
they cried with a loud voice, saying, saving be to our theory, who sits on the throne, and to the lamb.
all the messengers were standing around the throne, the elders, and the four living creatures; and they fell on their faces before his throne, and sank down to theory,
saying, amen. blessing, heavyweight, wisdom, thanks, honour, ability, and might, be to our theory to world and ever. amen.
one of the elders answered, saying to me, these who are arrayed in the white robes, who are they, and where did they come from?
i told him, my mister, you know. he said to me, these are those who came out of the great suffering. they washed their robes and made them white in the lamb's blood.
therefore they are before the throne of theory, and they serve him day and night in his temple. he who sits on the throne will spread his tent over them.
they will never be hungry or thirsty any more. the sun won't beat on them, nor any heat;
for the lamb who is in the middle of the throne shepherds them and leads them to springs of life-giving waters. and theory will wipe away every tear from their eyes.
8
when he opened the seventh seal, there was silence in the namespaces for about half an hour.
i saw the seven messengers who stand before theory, and seven trumpets were given to them.
another messenger came and stood over the slaughter-place, having a golden censer. much incense was given to him, that he should add it to the prayers of all the dedicateds on the golden slaughter-place which was before the throne.
the smoke of the incense, with the prayers of the dedicateds, went up before theory out of the messenger's hand.
the messenger took the censer, and he filled it with the fire of the slaughter-place, then threw it on the land. thunders, sounds, lightnings, and an earthquake followed.
the seven messengers who had the seven trumpets prepared themselves to sound.
the first sounded, and there followed hail and fire, mixed with blood, and they were thrown to the land. one third of the land was burnt up, and one third of the trees were burnt up, and all green grass was burnt up.
the second messenger sounded, and something like a great burning mountain was thrown into the sea. one third of the sea became blood,
and one third of the living creatures which were in the sea died. one third of the ships were destroyed.
the third messenger sounded, and a great star fell from the namespaces, burning like a torch, and it fell on one third of the rivers, and on the springs of water.
the name of the star is wormwood. one third of the waters became wormwood. many people died from the waters, because they were made bitter.
the fourth messenger sounded, and one third of the sun was struck, and one third of the moon, and one third of the stars, so that one third of them would be darkened; and the day wouldn't shine for one third of it, and the night in the same way.
i saw, and i heard an eagle, flying in mid namespaces, saying with a loud voice, hoy, hoy, hoy, those who dwell on the land, because of the other blasts of the trumpets of the three messengers, who are yet to sound.
9
the fifth messenger sounded, and i saw a star from the namespaces which had fallen to the land. the key to the pit of the abyss was given to him.
he opened the pit of the abyss, and smoke went up out of the pit, like the smoke from a burning furnace. the sun and the air were darkened because of the smoke from the pit.
then out of the smoke came locusts on the land, and means was given to them, as the scorpions of the land have means.
they were told that they should not hurt the grass of the land, neither any green thing, neither any tree, but only those people who don't have theory's seal on their foreheads.
and it was given to them, not to kill them, but to torment them for five months. their torment was like the torment of a scorpion when it strikes a person.
in those days people will seek death, and will in no way find it. they will long to die, and death will flee from them.
the shapes of the locusts were like horses prepared for war. on their heads were something like golden crowns, and their faces were like people's faces.
they had hair like women's hair, and their teeth were like those of lions.
they had breastplates like breastplates of iron. the sound of their wings was like the sound of many chariots and horses rushing to war.
they have tails like those of scorpions, with stingers. in their tails they have means to harm men for five months.
they have over them as king the messenger of the abyss. his name in hebrew is abadon, but in greek, he has the name apollyon.
the first hoy is past. behold, there are still two hoys coming after this.
the sixth messenger sounded. i heard a voice from the horns of the golden slaughter-place which is before theory,
saying to the sixth messenger who had the trumpet, loosen the four messengers who are bound at the great river euphrates.
the four messengers were loosened who had been prepared for that hour and day and month and year, so that they might kill one third of mankind.
the number of the armies of the horsemen was two hundred million. i heard the number of them.
thus i saw the horses in the vision and those who sat on them, having breastplates of fiery red, hyacinth blue, and sulphur yellow; and the horses' heads resembled lions' heads. out of their mouths proceed fire, smoke, and sulphur.
by these three plagues, one third of mankind was killed: by the fire, the smoke, and the sulphur, which proceeded out of their mouths.
for the means of the horses is in their mouths and in their tails. for their tails are like serpents, and have heads; and with them they harm.
the rest of mankind, who were not killed with these plagues, didn't repent of the works of their hands, that they wouldn't sink down to daimons, and the idols of gold, and of silver, and of brass, and of stone, and of wood, which can't see, hear, or walk.
they didn't repent of their murders, their druggings, their having sex with someone they're not married to, or their thefts.
10
i saw a mighty messenger coming down out of the namespaces, clothed with a cloud. a rainbow was on his head. his face was like the sun, and his feet like pillars of fire.
he had in his hand a little open book. he set his right foot on the sea, and his left on the land.
he cried with a loud voice, as a lion roars. when he cried, the seven thunders uttered their voices.
when the seven thunders sounded, i was about to write; but i heard a voice from the namespaces saying, seal up the things which the seven thunders said, and don't write them.
the messenger whom i saw standing on the sea and on the land lifted up his right hand to the namespaces
and swore by him who lives to world and ever, who created the namespaces and the things that are in it, the land and the things that are in it, and the sea and the things that are in it, that there will no longer be delay,
but in the days of the voice of the seventh messenger, when he is about to sound, then the mystery of theory is finished, as he declared to his workers the bringers.
the voice which i heard from the namespaces, again speaking with me, said, go, take the book which is open in the hand of the messenger who stands on the sea and on the land.
i went to the messenger, telling him to give me the little book. he said to me, take it and eat it. it will make your stomach bitter, but in your mouth it will be as sweet as honey.
i took the little book out of the messenger's hand, and ate it. it was as sweet as honey in my mouth. when i had eaten it, my stomach was made bitter.
they told me, you must come-bring again over many peoples, nations, languages, and kings.
11
a reed like a rod was given to me. someone said, rise and measure theory's temple, and the slaughter-place, and those who sink down in it.
leave out the court which is outside of the temple, and don't measure it, for it has been given to the nations. they will tread the dedicated city under foot for forty-two months.
i will give to my two witnesses, and they will come-bring one thousand and two hundred and sixty days, clothed in sackcloth.
these are the two olive trees and the two lamp stands, standing before the mister of the land.
if anyone desires to harm them, fire proceeds out of their mouth and devours their enemies. if anyone desires to harm them, he must be killed in this way.
these have the means to shut up the namespaces, that it may not rain during the days of their bringing. they have means over the waters, to turn them into blood, and to strike the land with every plague, as often as they desire.
when they have finished their testimony, the beast that comes up out of the abyss will make war with them, and overcome them, and kill them.
their dead bodies will be in the street of the great city, which breathwindingly is called sodom and egypt, where also their mister was crucified.
from amongst the peoples, branches, languages, and nations, people will look at their dead bodies for three and a half days, and will not allow their dead bodies to be laid in a tomb.
those who dwell on the land will rejoice over them, and they will be glad. they will give gifts to one another, because these two bringers tormented those who dwell on the land.
after the three and a half days, the breath of life from theory entered into them, and they stood on their feet. great fear fell on those who saw them.
i heard a loud voice from the namespaces saying to them, come up here. they went up into the namespaces in a cloud, and their enemies saw them.
in that day there was a great earthquake, and a tenth of the city fell. seven thousand people were killed in the earthquake, and the rest were terrified and gave heavyweight to the theory of the namespaces.
the second hoy is past. behold, the third hoy comes quickly.
the seventh messenger sounded, and great voices in the namespaces followed, saying, the kingdom of the world has become the kingdom of our mister and of his sink-swim-chat. he will reign to world and ever.
the twenty-four elders, who sit on their thrones before theory's throne, fell on their faces and sank down to theory,
saying: we give you thanks, yeahoh-vowelconsonant theory, the breast-field, the one who is and who was, because you have taken your great ability and reigned.
the nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your workers the bringers, their reward, as well as to the dedicateds and those who fear your name, to the small and the great, and to destroy those who destroy the land.
theory's temple that is in the namespaces was opened, and the cabinet of yeahoh-vowelconsonant's covenant was seen in his temple. lightnings, sounds, thunders, an earthquake, and great hail followed.
12
a great sign was seen in the namespaces: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars.
she was with child. she cried out in pain, labouring to give birth.
another sign was seen in the namespaces. behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns.
his tail drew one third of the stars of the namespaces, and threw them to the land. the dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child.
she gave birth to a son, a male child, who is to rule all the nations with a rod of iron. her child was caught up to theory and to his throne.
the woman fled into the wilderness, where she has a place prepared by theory, that there they may nourish her one thousand and two hundred and sixty days.
there was war in the namespaces. mikheal and his messengers made war on the dragon. the dragon and his messengers made war.
they didn't prevail. no place was found for them any more in the namespaces.
the great dragon was thrown down, the old serpent, he who is called the slanderer and the opposer, the deceiver of the whole world. he was thrown down to the land, and his messengers were thrown down with him.
i heard a loud voice in the namespaces, saying, now the saving, the ability, and the kingdom of our theory, and the means of his sink-swim-chat has come; for the accuser of our brothers has been thrown down, who accuses them before our theory day and night.
they overcame him because of the lamb's blood, and because of the word of their testimony. they didn't love their life, even to death.
therefore rejoice, namespaces, and you who tent in them. hoy, the land and the sea, because the slanderer has gone down to you, having great wrath, knowing that he has but a short time.
when the dragon saw that he was thrown down to the land, he persecuted the woman who gave birth to the male child.
two wings of the great eagle were given to the woman, that she might fly into the wilderness to her place, so that she might be nourished for a time, times, and half a time, from the face of the serpent.
the serpent spewed water out of his mouth after the woman like a river, that he might cause her to be carried away by the stream.
the land helped the woman, and the land opened its mouth and swallowed up the river which the dragon spewed out of his mouth.
the dragon grew angry with the woman, and went away to make war with the rest of her seed, who keep theory's mitzvahs and hold yeahoshua's testimony.
13
then i stood on the sand of the sea. i saw a beast coming up out of the sea, having ten horns and seven heads. on his horns were ten crowns, and on his heads, slandering names.
the beast which i saw was like a leopard, and his feet were like those of a bear, and his mouth like the mouth of a lion. the dragon gave him his ability, his throne, and great means.
one of his heads looked like it had been wounded fatally. his fatal wound was healed, and the whole land marvelled at the beast.
they sank down to the dragon because he gave his means to the beast; and they sank down to the beast, saying, who is like the beast? who is able to make war with him?
a mouth speaking great things and slanders was given to him. means to make war for forty-two months was given to him.
he opened his mouth for slander against theory, to slander his name, his tent, and those who tent in the namespaces.
it was given to him to make war with the dedicateds and to overcome them. means over every branch, people, language, and nation was given to him.
all who dwell on the land will sink down to him, everyone whose name has not been written from the foundation of the world in the book of life of the lamb who has been killed.
if anyone has an ear, let him hear.
if anyone is to go into captivity, he will go into captivity. if anyone is to be killed with the sword, he must be killed. here is the endurance and the emunah of the dedicateds.
i saw another beast coming up out of the land. he had two horns like a lamb and it spoke like a dragon.
he exercises all the means of the first beast in his presence. he makes the land and those who dwell in it to sink down to the first beast, whose fatal wound was healed.
he performs great signs, even making fire come down out of the namespaces to the land in the sight of people.
he deceives my own people who dwell on the land because of the signs he was granted to do in front of the beast, saying to those who dwell on the land that they should make an image to the beast who had the sword wound and lived.
it was given to him to give breath to the image of the beast, that the image of the beast should both speak, and make as many as wouldn't sink down to the image of the beast be killed.
he lets all, the small and the great, the rich and the poor, and the free and the worker, be given marks on their right hands or on their foreheads;
and that no one would be able to buy or to sell unless he has that mark, which is the name of the beast or the number of his name.
here is wisdom. he who has understanding, let him calculate the number of the beast, for it is the number of a man. his number is six hundred and sixty-six.
14
i saw, and behold, the lamb standing on mount zion, and with him a number, one hundred and forty-four thousand, having his name and the name of his father written on their foreheads.
i heard a sound from the namespaces like the sound of many waters and like the sound of a great thunder. the sound which i heard was like that of harpists playing on their harps.
they sing a new song before the throne and before the four living creatures and the elders. no one could learn the song except the one hundred and forty-four thousand, those who had been redeemed out of the land.
these are those who were not defiled with women, for they are virgins. these are those who follow the lamb wherever he goes. these were redeemed by yeahoshua from amongst men, the first fruits to theory and to the lamb.
in their mouth was found no lie, for they are blameless.
i saw a messenger flying in mid namespaces, having a to world information to inform those who dwell on the land—to every nation, branch, language, and people.
he said with a loud voice, fear yeahoh-vowelconsonant, and give him heavyweight, for the hour of his judgement has come. sink down to him who made the namespaces, the land, the sea, and the springs of waters.
another, a second messenger, followed, saying, babylon the great has fallen, which has made all the nations to drink of the wine of the wrath of her sexual immorality.
another messenger, a third, followed them, saying with a great voice, if anyone sinks down to the beast and his image, and receives a mark on his forehead or on his hand,
he also will drink of the wine of the wrath of theory, which is prepared unmixed in the cup of his anger. he will be tormented with fire and sulphur in the presence of the dedicated messengers and in the presence of the lamb.
the smoke of their torment goes up to world and ever. they have no rest day and night, those who sink down to the beast and his image, and whoever receives the mark of his name.
here is the perseverance of the dedicateds, those who keep the mitzvahs of theory and the emunah of yeahoshua.
i heard a voice from the namespaces saying, write, ‘happy are the dead who die in yeahoh-vowelconsonant from now on.' yes, says the breathwind, that they may rest from their labours, for their works follow with them.
i looked, and saw a white cloud, and on the cloud one sitting like a son of man, having on his head a golden crown, and in his hand a sharp sickle.
another messenger came out of the temple, crying with a loud voice to him who sat on the cloud, send your sickle and reap, for the hour to reap has come; for the harvest of the land is ripe.
he who sat on the cloud thrust his sickle on the land, and the land was reaped.
another messenger came out of the temple which is in namespaces. he also had a sharp sickle.
another messenger came out from the slaughter-place, he who has means over fire, and he called with a great voice to him who had the sharp sickle, saying, send your sharp sickle and gather the clusters of the vine of the land, for the land's grapes are fully ripe.
the messenger thrust his sickle into the land, and gathered the vintage of the land and threw it into the great wine press of the wrath of theory.
the wine press was trodden outside of the city, and blood came out of the wine press, up to the bridles of the horses, as far as one thousand and six hundred stadia.
15
i saw another great and marvellous sign in the namespaces: seven messengers having the seven last plagues, for in them theory's wrath is finished.
i saw something like a sea of glass mixed with fire, and those who overcame the beast, his image, and the number of his name, standing on the sea of glass, having harps of theory.
they sang the song of mosheh, the worker of theory, and the song of the lamb, saying, great and marvellous are your works, yeahoh-vowelconsonant theory, the breast-field. right and true are your ways, you king of the nations.
who wouldn't fear you, yeahoh-vowelconsonant, and heavyweigh your name? for you only are dedicated. for all the nations will come and sink down before you. for your right acts have been revealed.
after these things i looked, and the temple of the tent of the testimony in the namespaces was opened.
the seven messengers who had the seven plagues came out, clothed with pure, bright linen, and wearing golden sashes around their chests.
one of the four living creatures gave to the seven messengers seven golden bowls full of the wrath of theory, who lives to world and ever.
the temple was filled with smoke from the heavyweight of theory and from his ability. no one was able to enter into the temple until the seven plagues of the seven messengers would be finished.
16
i heard a loud voice out of the temple, saying to the seven messengers, go and pour out the seven bowls of the wrath of theory on the land.
the first went, and poured out his bowl into the land, and it became a bad and fracture sore on the people who had the mark of the beast, and who sank down to his image.
the second messenger poured out his bowl into the sea, and it became blood as of a dead man. every living thing in the sea died.
the third poured out his bowl into the rivers and springs of water, and they became blood.
i heard the messenger of the waters saying, you are right, who are and who were, o dedicated one, because you have judged these things.
for they poured out the blood of dedicateds and bringers, and you have given them blood to drink. they deserve this.
i heard the slaughter-place saying, yes, yeahoh-vowelconsonant theory, the breast-field, true and right are your judgements.
the fourth poured out his bowl on the sun, and it was given to him to scorch men with fire.
people were scorched with great heat, and people slandered the name of theory who has the means over these plagues. they didn't repent and give him heavyweight.
the fifth poured out his bowl on the throne of the beast, and his kingdom was darkened. they gnawed their tongues because of the pain,
and they slandered the theory of the namespaces because of their pains and their sores. they still didn't repent of their works.
the sixth poured out his bowl on the great river, the euphrates. its water was dried up, that the way might be prepared for the kings that come from the sunrise.
i saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false bringer, three unclean breathwinds, something like frogs;
for they are breathwinds of daimons, performing signs, which go out to the kings of the whole inhabited land, to gather them together for the war of that great day of theory the breast-field.
behold, i come like a thief. happy is he who watches, and keeps his clothes, so that he doesn't walk naked, and they see his unshape.
he gathered them together into the place which is called in hebrew, harmagedon.
the seventh poured out his bowl into the air. a loud voice came out of the temple of the namespaces, from the throne, saying, it is done.
there were lightnings, sounds, and thunders; and there was a great earthquake such as has not happened since there were men on the land—so great an earthquake and so mighty.
the great city was divided into three parts, and the cities of the nations fell. babylon the great was remembered in the sight of theory, to give to her the cup of the wine of the fierceness of his wrath.
every island fled away, and the mountains were not found.
great hailstones, about the weight of a talent, came down out of the namespaces on people. people slandered theory because of the plague of the hail, for this plague was exceedingly severe.
17
one of the seven messengers who had the seven bowls came and spoke with me, saying, come here. i will show you the judgement of the great prostitute who sits on many waters,
with whom the kings of the land committed sexual immorality. those who dwell in the land were made drunken with the wine of her sexual immorality.
he carried me away in the breathwind into a wilderness. i saw a woman sitting on a scarlet-coloured beast, full of slandering names, having seven heads and ten horns.
the woman was dressed in purple and scarlet, and decked with gold and precious stones and pearls, having in her hand a golden cup full of abominations and the impurities of the sexual immorality of the land.
and on her forehead a name was written, mystery, babylon the great, the mother of the prostitutes and of the abominations of the land.
i saw the woman drunken with the blood of the dedicateds and with the blood of the martyrs of yeahoshua. when i saw her, i wondered with great amazement.
the messenger said to me, why do you wonder? i will tell you the mystery of the woman and of the beast that carries her, which has the seven heads and the ten horns.
the beast that you saw was, and is not; and is about to come up out of the abyss and to go into destruction. those who dwell on the land and whose names have not been written in the book of life from the foundation of the world will marvel when they see that the beast was, and is not, and shall be present.
here is the mind that has wisdom. the seven heads are seven mountains on which the woman sits.
they are seven kings. five have fallen, the one is, and the other has not yet come. when he comes, he must stay a little while.
the beast that was, and is not, is himself also an eighth, and is of the seven; and he goes to destruction.
the ten horns that you saw are ten kings who have received no kingdom as yet, but they receive means as kings with the beast for one hour.
these have one mind, and they give their ability and means to the beast.
these will war against the lamb, and the lamb will overcome them, for he is mister of misters and king of kings; and those who are with him are called, chosen, and emunahful.
he said to me, the waters which you saw, where the prostitute sits, are peoples, multitudes, nations, and languages.
the ten horns which you saw, they and the beast will hate the prostitute, will make her desolate, will strip her naked, will eat her flesh, and will burn her utterly with fire.
for theory has put in their hearts to do what he has in mind, to be of one mind, and to give their kingdom to the beast, until the words of theory should be finished.
the woman whom you saw is the great city which reigns over the kings of the land.
18
after these things, i saw another messenger coming down out of the namespaces, having great means. the land was illuminated with his heavyweight.
he cried with a mighty voice, saying, fallen, fallen is babylon the great, and she has become a habitation of daimons, a prison of every unclean breathwind, and a prison of every unclean and hated bird.
for all the nations have drunk of the wine of the wrath of her sexual immorality, the kings of the land committed sexual immorality with her, and the merchants of the land grew rich from the abundance of her luxury.
i heard another voice from the namespaces, saying, come out of her, my people, that you have no participation in her misses, and that you don't receive of her plagues,
for her misses have reached to the namespaces, and theory has remembered her distortions.
return to her just as she returned, and repay her double as she did, and according to her works. in the cup which she mixed, mix to her double.
however much she heavyweighed herself and grew wanton, so much give her of torment and mourning. for she says in her heart, ‘i sit a queen, and am no widow, and will in no way see mourning.'
therefore in one day her plagues will come: death, mourning, and famine; and she will be utterly burnt with fire, for yeahoh-vowelconsonant theory who has judged her is strong.
the kings of the land who committed sexual immorality and lived wantonly with her will weep and wail over her, when they look at the smoke of her burning,
standing far away for the fear of her torment, saying, ‘hoy, hoy, the great city, babylon, the strong city. for your judgement has come in one hour.'
the merchants of the land weep and mourn over her, for no one buys their merchandise any more:
merchandise of gold, silver, precious stones, pearls, fine linen, purple, silk, scarlet, all expensive wood, every vessel of ivory, every vessel made of most precious wood, and of brass, and iron, and marble;
and cinnamon, incense, perfume, frankincense, wine, olive oil, fine flour, wheat, sheep, horses, chariots, and people's bodies and selves.
the fruits which your self craved have been lost to you. all things that were dainty and sumptuous have perished from you, and you will find them no more at all.
the merchants of these things, who were made rich by her, will stand far away for the fear of her torment, weeping and mourning,
saying, ‘hoy, hoy, the great city, she who was dressed in fine linen, purple, and scarlet, and decked with gold and precious stones and pearls.
for in an hour such great riches are made desolate.' every ship mister, and everyone who sails anywhere, and mariners, and as many as gain their living by sea, stood far away,
and cried out as they looked at the smoke of her burning, saying, ‘what is like the great city?'
they threw dust on their heads, and cried, weeping and mourning, saying, ‘hoy, hoy, the great city, in which all who had their ships in the sea were made rich by reason of her great wealth.' for she is made desolate in one hour.
rejoice over her, o namespaces, you dedicateds, emissaries, and bringers, for theory has judged your judgement on her.
a mighty messenger took up a stone like a great millstone and threw it into the sea, saying, thus with violence will babylon, the great city, be thrown down, and will be found no more at all.
the voice of harpists, minstrels, flute players, and trumpeters will be heard no more at all in you. no craftsman of whatever craft will be found any more at all in you. the sound of a mill will be heard no more at all in you.
the light of a lamp will shine no more at all in you. the voice of the bridegroom and of the bride will be heard no more at all in you, for your merchants were the princes of the land; for with your drugs all the nations were deceived.
in her was found the blood of bringers and of dedicateds, and of all who have been slain on the land.
19
after these things i heard something like a loud voice of a great multitude in the namespaces, saying, halleluyeah. saving, ability, and heavyweight belong to our theory;
for his judgements are true and right. for he has judged the great prostitute who corrupted the land with her fornicating, and he has avenged the blood of his workers at her hand.
a second said, halleluyeah. her smoke goes up to world and ever.
the twenty-four elders and the four living creatures fell down and sank down to theory who sits on the throne, saying, amen. halleluyeah.
a voice came from the throne, saying, give praise to our theory, all you his workers, you who fear him, the small and the great.
i heard something like the voice of a great multitude, and like the voice of many waters, and like the voice of mighty thunders, saying, halleluyeah. for yeahoh-vowelconsonant our theory, the breast-field, reigns.
let's rejoice and be exceedingly glad, and let's give the heavyweight to him. for the wedding of the lamb has come, and his wife has made herself ready.
it was given to her that she would array herself in bright, pure, fine linen, for the fine linen is the right acts of the dedicateds.
he said to me, write, ‘happy are those who are invited to the wedding supper of the lamb.' he said to me, these are true words of theory.
i fell down before his feet to sink down to him. he said to me, look. don't do it. i am a fellow worker with you and with your brothers who hold the testimony of yeahoshua. sink down to theory, for the testimony of yeahoshua is the breathwind of bringing.
i saw the namespaces opened, and behold, a white horse, and he who sat on it is called emunahful and true. in being right he judges and makes war.
his eyes are a flame of fire, and on his head are many crowns. he has names written and a name written which no one knows but he himself.
he is clothed in a garment sprinkled with blood. his name is called the word of theory.
the armies which are in the namespaces, clothed in white, pure, fine linen, followed him on white horses.
out of his mouth proceeds a sharp, double-edged sword that with it he should strike the nations. he will rule them with an iron rod. he treads the wine press of the fierceness of the wrath of theory, the breast-field.
he has on his garment and on his thigh a name written, king of kings and mister of misters.
i saw a messenger standing in the sun. he cried with a loud voice, saying to all the birds that fly in the namespaces, come. be gathered together to the great supper of theory,
that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, and the flesh of horses and of those who sit on them, and the flesh of all men, both free and worker, small and great.
i saw the beast, the kings of the land, and their armies, gathered together to make war against him who sat on the horse and against his troop.
the beast was taken, and with him the false bringer who worked the signs in his sight, with which he deceived those who had received the mark of the beast and those who sank down to his image. these two were thrown alive into the lake of fire that burns with sulphur.
the rest were killed with the sword of him who sat on the horse, the sword which came out of his mouth. so all the birds were filled with their flesh.
20
i saw a messenger coming down out of the namespaces, having the key of the abyss and a great chain in his hand.
he seized the dragon, the old serpent, who is the slanderer and the opposer, who deceives the whole inhabited land, and bound him for a thousand years,
and threw him into the abyss, and shut it and sealed it over him, that he should deceive the nations no more until the thousand years were finished. after this, he must be loosened for a short time.
i saw thrones, and they sat on them, and judgement was given to them. i saw the selves of those who had been beheaded for the testimony of yeahoshua and for the word of theory, and such as didn't sink down to the beast nor his image, and didn't receive the mark on their forehead and on their hand. they lived and reigned with sink-swim-chat for a thousand years.
the rest of the dead didn't live until the thousand years were finished. this is the first standing up.
happy and dedicated is he who has part in the first standing up. over these, the second death has no means, but they will be kohens of theory and of sink-swim-chat, and will reign with him one thousand years.
and when the thousand years are finished, the opposer will be released from his prison
and he will come out to deceive the nations which are in the four corners of the land, gog and magog, to gather them together to the war, whose number is as the sand of the sea.
they went up over the width of the land and surrounded the camp of the dedicateds and the beloved city. fire came down out of the namespaces from theory and devoured them.
the slanderer who deceived them was thrown into the lake of fire and sulphur, where the beast and the false bringer are also. they will be tormented day and night to world and ever.
i saw a great white throne and him who sat on it, from whose face the land and the namespaces fled away. there was found no place for them.
i saw the dead, the great and the small, standing before the throne, and they opened books. another book was opened, which is the book of life. the dead were judged out of the things which were written in the books, according to their works.
the sea gave up the dead who were in it. death and hades gave up the dead who were in them. they were judged, each one according to his works.
death and hades were thrown into the lake of fire. this is the second death, the lake of fire.
if anyone was not found written in the book of life, he was thrown into the lake of fire.
21
i saw a new namespaces and a new land, for the first namespaces and the first land have passed away, and the sea is no more.
i saw the dedicated city, new yerushalem, coming down out of the namespaces from theory, prepared like a bride adorned for her husband.
i heard a loud voice out of the throne saying, behold, theory's tent is with people; and he will tent with them, and they will be his people, and theory himself will be with them as their theory.
he will wipe away every tear from their eyes. death will be no more; neither will there be mourning, nor crying, nor pain any more. the first things have passed away.
he who sits on the throne said, behold, i am making all things new. he said, write, for these words of theory are emunahful and true.
he said to me, i am the alpha and the omega, the beginning and the finish. i will give freely to him who is thirsty from the spring of the water of life.
he who overcomes, i will give him these things. i will be his theory, and he will be my son.
but for the vile, non-emuna'ing, missers, abhoring, murderers, those having sex with someone they're not married to, those doing drugs, image-servers, and all those lying, their part is in the lake that burns with fire and sulphur, which is the second death.
one of the seven messengers who had the seven bowls which were loaded with the seven last plagues came, and he spoke with me, saying, come here. i will show you the bride, the lamb's wife.
he carried me away in the breathwind to a great and high mountain, and showed me the dedicated city, yerushalem, coming down out of the namespaces from theory,
having the heavyweight of theory. her light was like a most precious stone, like a jasper stone, clear as crystal;
having a great and high wall with twelve gates, and at the gates twelve messengers, and names written on them, which are the names of the twelve branches of the children of yisreal.
on the east were three gates, and on the north three gates, and on the south three gates, and on the west three gates.
the wall of the city had twelve foundations, and on them twelve names of the twelve emissaries of the lamb.
he who spoke with me had for a measure a golden reed to measure the city, its gates, and its walls.
the city is square. its length is as great as its width. he measured the city with the reed: twelve thousand and twelve stadia. its length, width, and height are equal.
its wall is one hundred and forty-four cubits, by the measure of a man, that is, of a messenger.
the construction of its wall was jasper. the city was pure gold, like pure glass.
the foundations of the city's wall were adorned with all kinds of precious stones. the first foundation was jasper, the second sapphire; the third chalcedony, the fourth emerald,
the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst.
the twelve gates were twelve pearls. each one of the gates was made of one pearl. the street of the city was pure gold, like transparent glass.
i saw no temple in it, for yeahoh-vowelconsonant theory the breast-field and the lamb are its temple.
the city has no need for the sun or moon to shine, for the very heavyweight of theory illuminated it and its lamp is the lamb.
the nations will walk in its light. the kings of the land bring the heavyweight and honour of the nations into it.
its gates will in no way be shut by day (for there will be no night there),
and they shall bring the heavyweight and the honour of the nations into it so that they may enter.
there will in no way enter into it anything void, or one who causes an abomination or a lie, but only those who are written in the lamb's book of life.
22
he showed me a river of water of life, clear as crystal, proceeding out of the throne of theory and of the lamb,
in the middle of its street. on this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. the leaves of the tree were for the healing of the nations.
there will be no curse any more. the throne of theory and of the lamb will be in it, and his workers will serve him.
they will see his face, and his name will be on their foreheads.
there will be no night, and they need no lamp light or sun light; for yeahoh-vowelconsonant theory will illuminate them. they will reign to world and ever.
he said to me, these words are emunahful and true. yeahoh-vowelconsonant theory of the breathwinds of the bringers sent his messenger to show to his workers the things which must happen soon.
behold, i am coming soon. happy is he who keeps the words of the bringing of this book.
now i, yeahoxhanan, am the one who heard and saw these things. when i heard and saw, i fell down to sink before the feet of the messenger who had shown me these things.
he said to me, you must not do that. i am a fellow worker with you and with your brothers, the bringers, and with those who keep the words of this book. sink down to theory.
he said to me, don't seal up the words of the bringing of this book, for the time is at hand.
he who acts unjustly, let him act unjustly still. he who is filthy, let him be filthy still. he who is right, let him do being right still. he who is dedicated, let him be dedicated still.
behold, i am coming soon. my reward is with me, to repay to each man according to his work.
i am the alpha and the omega, the first and the last, the beginning and the finish.
happy are those who do his mitzvahs, that they may have the means to the tree of life, and may enter in by the gates into the city.
outside are the dogs, the druggers, those having sex with someone they're not married to, the murderers, the image-servers, and everyone who loves and practices falsehood.
i, yeahoshua, have sent my messenger to testify these things to you for the assemblies. i am the root and the descent of david, the bright and morning star.
the breathwind and the bride say, come. he who hears, let him say, come. he who is thirsty, let him come. he who desires, let him take the water of life freely.
i testify to everyone who hears the words of the bringing of this book: if anyone adds to them, theory will add to him the plagues which are written in this book.
if anyone takes away from the words of the book of this bringing, theory will take away his part from the tree of life, and out of the dedicated city, which are written in this book.
he who testifies these things says, yes, i am coming soon. amen. yes, come, mister yeahoshua.
the grace of the mister yeahoshua sink-swim-chat be with all the dedicateds. amen.